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Special for Lent: 

Christ's Call to Discipleship 


MARCH 1973 
|^ K fo E I \/ IS |M 







Hands should do more than just hang out the ends of our sleeves. 
Hands should do more than just fill gloves or hold rings. 

Hands can knit or broil steaks, change tires or plant flowers; 

They can hold a tiny baby or guide a grandparent. 

They can reach out in kindness; 

They can reach out in love and try to ease some brother's burden. 

They can be wrenched in anguish; they can pray. 

Hands, on the other hand, can hit and scratch and sock and maim. 
They can slap out in anger and deal stinging blows; 
They can be aggressive and mean; 
They can cheat and steal and hurt. 

They can pull triggers and throw Molotov cocktails. 

They really can. 

Hands can pat folks on the back, applaud, signal a winner. 
Hands can also tear folks down. 

Hands can form "V" for victory. Hands can also form "thumbs down. 

Hands can heal. 

They can warm a brother who is chilled; 
They can cool a feverish brother; 
They can feed a hungry brother; 
They can calm an angry brother. 

They really can. 

And then there are the other hands 

The ones which just hang off the ends of our arms. 

They don't do bad things, like push and shove and kill 

But they don't do the healing things, either, 

Like love 

The quiet ones, the still ones: 

Or accept. 
Or forgive. 

-Jeanne S. Roberts 




'Pulling Together for Christ' 

PULLING Together for Christ." These words ap- 
peared in a four-column head over a recent 
Associated Press story in one of our large city 
daily papers. 

The newspaper story told how American Chris- 
tians are engaging in the "most broadly cooperative 
venture called Key 73." Participating in the program 
are such diverse churchmen as fundamentalists, 
liberals, moderates, conservatives, and large and 
small denominations that heretofore have steered 
clear of ecumenical involvements. 

Key 73 also includes a number of Roman Catholic 
dioceses and a group of Orthodox churches. About 
150 denominations in all are joining in this program 
which has for its theme Calling Our Continent to 

The United Methodist Church has been active in 
Key 73 from its beginnings. The 1972 General Con- 
ference commended the former Board of Evange- 
lism for its leadership in Key 73 planning and for 
providing helpful resources for the total program. 

In the months ahead parts of the Key 73 program 
will become more apparent to large numbers of 
Americans. TV and radio specials, nationwide Scrip- 
ture distributions, various study groups, print-media 
advertising, state fair exhibits, touring groups of 
Christian actors and musicians, house-to-house 
visits, youth celebrations, traditional preaching mis- 
sions — all these will demonstrate a variety of ap- 
proaches and the diversity of the participating 
groups engaged in this massive ecumenical, evan- 
gelistic enterprise. 

Key 73 deserves the active support of United 
Methodists. Among the many commendable char- 
acteristics of the program establishing a rationale 
for its support are these: Key 73 is flexible, local, 
cooperative, and relevant. 

1. Flexibility. This program is not bound to any 
one method. Varieties of evangelistic approaches 
are employed. Unfortunately, evangelism in the 
past has been associated with hackneyed routines 
which have too often lost their meaning. Key 73 
encourages innovative approaches. The resources 
provided provoke new ideas and challenge the 
church to take risks to seek to fulfill its missionary 

2. Local responsibility. The initiative for involve- 
ment must lie within the local community. Key 73 
is not a program imposed from above. It depends 
upon the congregations themselves to take a fresh 
look at the need for Christian witness in their own 
communities, and then in the power of the Holy 
Spirit to set about in their own styles to share the 
good news with those who need it in their own 

3. Cooperation. The scope of Key 73 is much 
broader than that of any other ecumenical enter- 
prise in America. It is much more inclusive than the 
Consultation on Church Union, the National Coun- 
cil of Churches, or many local councils of churches. 
It has Christian people working together who have 
never cooperated before. This "widest joint effort 

in the history of American 
Christianity" certainly will 
have a continuing effect 
upon the churches them- 
selves. This may be one way 
that God is revealing to his 
people their own essential 
unity in Christ. 

4. Relevance. Key 73 is not 
an avoidance of the great 
moral issues of modern life. 
Rather, this program seeks to 
deal redemptively with the 

sins of society as well as of persons. It addresses 
the demonic forces that beset communities and na- 
tions as well as those which lead individuals into 
immoral choices. The gospel is the word of libera- 
tion and life, both to groups of humankind and to 
persons in their own loneliness and despair. Key 73 
has within it the potential to speak to total human- 
ity in the deeply felt needs of all our personal and 
corporate existence. 

We live as Americans in an era of increasing 
affluence, galloping technology, mounting anonym- 
ity, and massive boredom. Our accomplishments 
and our relative wealth have not satisfied the hun- 
gers of the human spirit. The great contemporary 
interest in the occult, the mystical religions of the 
East, and the renewal of charismatic religion all 
indicate the openness of contemporary men and 
women to spiritual realities. They are ready for a 
gospel of hope, the good news that God loves us 
and is active in his world to give purpose to life 
and to bring peace and justice among all people of 
the earth. 

Undoubtedly, there will be some communities 
where the pastors and churches will fail to see the 
potential for new life and for mission afforded them 
in Key 73. There is still time for alert lay persons to 
call upon their pastors and fellow church members 
to investigate the possibilities that this new ecu- 
menical and innovative evangelistic emphasis might 
have for their church and community. 

Key 73 is more than just another program of 
evangelism. It is a concerted effort to introduce 
persons all across America in 1973 to the liberating 
love of Jesus Christ and to subject the structures of 
our society to the purifying light of the gospel. It 
encourages the adoption of an "evangelistic life- 
style" which penetrates all aspects of our lives with 
concern for others. And in Key 73 we do this with 
all other Christians, whatever sectarian labels they 
happen to bear. 

In the words of the newspaper head, Key 73 
gives the churches of America a unique oppor- 
tunity in "Pulling Together for Christ." 

— Your Editors 

March 1973 TOGETHER 

"And immediately they left their nets and 
followed him." In order: Simon Peter, An- 
drew, John, James, and Philip — the first 
five disciples whose symbols appear on the 
cover with four more recent disciples who, in 
their own ways, have followed Christ. The 
apostolic symbol-plaques which hang at 
Wesley Seminary, Washington, D.C., include: 
James, scallop shells; John, snake in a 
chalice; Peter, crossed keys; Andrew, two 
fish; and Philip, the cross. At upper left is 
Dietrich Bonhoeffer, German Lutheran pastor- 
theologian hanged in 1945 for his resistance 
to Hitlerism; upper right, Patsy Smith, a mod- 
ern young woman whose discipleship is 
simply that of "doing things for people"; 
lower left, John Wesley, founder of Meth- 
odism; and, lower right, E. Stanley Jones, 
who has carried Christ's message with 
evangelistic zeal to every continent. 


Editorial Director and Editor: 

Curtis A. Chambers 
Managing Editor: Paige Carlin 
Associate Editors: Herman B. Teeter, 

Helen Johnson, Martha A. Lane, 

James F. Campbell, Sandra Leneau 
Art Editor: Robert C. Goss 
Picture Editor: George P. Miller 
News Editor: John A. Lovelace 
Assistants: Lynda Campo (news), 

June M. Schwanke (research), 

Debra Davies (production) 
Contributing Editors: James S. Thomas, 

Dale White 
Business-Circulation Manager: 

Warren P. Clark 
Advertising Manager: John H. Fisher 
Fulfillment Manager: Jack I. Inman 
Publisher: John E. Procter 




Two Hands 

Jeanne S. Roberts 

1 'Pulling Together 
for Christ' 

Tarsus Today 
Color Pictorial 
Herman B. Teeier 

16- - *'' L f 

MARCH 1973 

12 A Way in the Wilderness 
Gerald H. Kennedy 

13 I See Something More 
Charles Ray Goff 

16 Tucking Is Still In 
Martha Snyder 

18 WLBT-TV: 

How the Churches 
Helped the Voiceless 
Connie Myer 

21 Christ's Call 

to Discipleship 

Spec/a/ readings for Lent 


Vol. XVII. No. 3 Copyright © 1973 
by The United Methodist Publishing House 
TOGETHER is published monthly except com- 
bined issue of August and September by 
The United Methodist Publishing House at 
201 Eighth Ave. S., Nashville, Tenn. 37202, 
where second-class postage has been paid. 
The above address is the location of the 

Business and Subscription Offices (Phone 
[Area 615] 749-6405) and the Advertising 
Office (Phone [Area 615] 749-6141). 
Subscription: $5 a year in advance, single 
copy 50«. TOGETHER CHURCH PLAN subscrip- 
tions through United Methodist churches are 
$4 per year, cash in advance, or $1 per 
quarter, billed quarterly. Change of Address: 
Five weeks advance notice is required. Send 

old and new addresses and label from 
current issue to Subscription Office. Adver- 
tising: Write Advertising Office for rates. 
Editorial Submissions: Address all cor- 
respondence to Editorial Office, TOGETHER, 
1661 N. Northwest Hwy., Park Ridge, III. 
60068 (Phone [Area 312] 299-4411). 
Postmaster: Send Form 3579 to TOGETHER, 
201 Eighth Ave. S., Nashville, Tenn. 37202. 

March 1973 TOGETHER 



29 Sharing Christ's 
Love in Service 
Martha A. Lane 

36 Plain Talk on the Plains 
Herman B. Teeter 

44 From That Moment 
Victor W. Wheeler 

46 Ecuador's Church — 
Very Much Alive 
Gordon L. Burgett 


3 Jottings / 10 News 
15 Say It! / 34 Letters 
35 Illustration Credits 

40 You Asked . . . 

41 Kaleidoscope 


All of us, at one time or another, 
have had an afterthought, wishing 
we had said this or done that. No 
exception is Martha Snyder, author 
of Tucking Is Still In on page 16. 

"As I so often do, I've thought of 
one addition which might improve 
the article," she wrote, but it was 
too late for us to abide by her re- 
quest. But here's her afterthought: 

"In A Man Called Peter, Catherine 
Marshall mentions the time her son 
prayed, 'Thank you, God, that you let 
my daddy stay home this one eve- 
ning.' " 

Parents, Mrs. Snyder continues, 
"can learn a lot about the thoughts 
and needs of their offspring by just 
being there when they have their 
evening chat with God." 

The mother of two, Mrs. Snyder re- 
turned to college 20 years after re- 
ceiving her degree in English, this 
time for courses in education. 

"In most households," she says, 
"the parents help the kids with 
homework. At our house, the children 
help mom." 

Connie Myer had been around 
quite a bit as a reporter before going 
to Uganda in East 
Africa to teach 
English in a sec- 
ondary school. 
Now a senior 
staff writer for 
the United Meth- 
odist Board of 
Global Ministries 
[see her article J 

about WLBT-TV, 

Jackson, Miss., page 18], Miss Myer 
says she found "many of my Uganda 
friends were more genuinely what I 
call 'religious' than most of the peo- 
ple I know in America. 

"I was constantly made aware that 
I was living in a country with values 
considerably different from ours. Like 
when my students would ask: 
'Madam, what tribe do you belong 
to?' Well, I'd never thought about 
it before. Was I a WASP (White 
Anglo-Saxon Protestant) or what?" 

While writing Tarsus Today [page 
4], we had reason to check on a 
mountain range north of the ancient 
city where Paul was born. Little did 
we know that the name Taurus Moun- 
tains would loom big again some 
250,000 miles from earth. Paul knew 
about the Taurus Mountains, of 
course, and he knew about the Greek 

god Apollo; but even he could not 
have imagined that some 1,900 years 
later an Apollo spacecraft would 
glide in over towering mountains — 
also named Taurus — for mankind's 
sixth landing on the moon. 

It may have been great while it 
lasted, but it lasted too long — that 
two-month vacation in Hawaii — for 
retired Bishop Gerald H. Kennedy 
who returns to our pages this month 
with the first of three Lenten articles 
[ page 12]. Not only has he returned 
to writing, he is back in the pulpit, 
this time as pastor of First United 
Methodist Church, Pasadena, Calif. 

"An eternal vacation would be a 
good definition of hell," he told his 

"Laughter is a big part of my 
life," says Mrs. Jeanne S. Roberts, 
author of Hands [see Cover Two]. 

"I think we can reach others 

around us ... in today's stress and 
breathless pace ... by sharing 
laughter and fun." 

We like the way Mrs. Roberts de- 
scribes her own personality. "At a 
service last year," she says, "we 
were asked to tear out of construction 
paper a symbol of ourselves as we 
are or as we wish to be. I tore out an 
exclamation mark!" 

Among our contributors: Gordon 
L. Burgett [see Ecuador's Church — 
Very Much Alive, page 46] had no 
trouble with interviews in that South 
American country. (We believe, by 
the way, that this is the first article 
on Ecuador that has appeared dur- 
ing Together's 16 years of publica- 
tion). Mr. Burgett speaks Portuguese 
and Spanish fluently, has taught 
Latin American history at the college 
level, is 34, and the father of two 
daughters. At present he is recrea- 
tional director for the village of Glen- 
dale Heights, III. — Your Editors 

March 1973 TOGETHER 


Beyond this pass between dizzy heights in the Taurus Mountains, 

on fertile Cilician plains in the dim distance, lies the ancient birthplace of 

Paul the apostle. And beyond that, the blue Mediterranean . . . 



4 V 

■)' ,.-, 

On an island off the coast from Tarsus, this centuries-old fortress once guarded the seaways against invaders. 

Text by Herman B. Teeter / Pictures by Henry Angelo-Castrillon 

NORTHWARD across the Great Sea from the Holy 
Land, on a coastal plain rimmed by towering moun- 
tains, is Tarsus — a city synonymous with the name 
of the greatest of Christian apostles. 

His name was Saul, who became known as Paul. 

Paul of Tarsus, a Jew, a Roman citizen by birth, tent- 
maker, fanatic persecutor of Christians, willing witness 
to the death of the martyred Stephen, zealous convert 
to the faith he once opposed. 

Tarsus: "no mean city" of perhaps half a million in 
Paul's day, a population center accessible by Mediter- 
ranean sea routes from the south, by land through a 
rocky gap seemingly gouged out of the mountains by an 
almighty hand. 

Old a thousand years before Christ, Tarsus was over- 
run by the Assyrians, ruled by Medes and Persians, by 
Greeks and Romans, finally by Muslims. 

A thriving city in modern Turkey, Tarsus today abides 
among the ruins of millennia. Automobiles glide along 

streets where Roman chariots once rumbled; and radios 
blare above the voices of modern merchants hawking 
their wares. 

"If Tarsus lives at all for most of us," writes Henry 
Angelo-Castrillon, whose photographs appear on these 
pages, "it is only because an infant named Saul once 
lay squalling there in his swaddling clothes. That infant, 
having reached man's estate, went out with firm purpose 
and a peculiar vision to change the history of the world." 

Because of Paul's stature as an apostle to the Gentiles, 
few localities deserve more sentimental attention than 
Tarsus. Yet, only close students of biblical geography 
really know much about it. 

Tarsus, judging from the extent of its ancient remains, 
was indeed a large and important center of commerce, 
learning, and art. In the centuries before Christ it became 
a world-city with schools as famed as those of Athens and 

Many philosophers dwelt there, and its citizens knew 

March 1973 TOGETHER 

Ruins abound throughout old Tarsus, among 
them Cleopatra's Gate which once led to the seaport. 
It is said that the glamorous Egyptian queen once 
met Mark Antony here, perhaps under the arch a 
Turkish grandmother has just passed. Today this 
is a carriages-for-hire "cab stand." 

Main street in modern Tarsus reminds the visitor in many 
of Paul. The nearest thing to a Pauline "shrine" (right) — 
of a coffee shop. One thing that would be familiar to Paul, 

the cherished privilege of Roman citizenship when Rome 
ruled the world. 

It appears certain that Paul was a well-educated man, 
that his parents were people of means. Scholars believe 
that he became acquainted with various Greek philoso- 
phies and religious cults during his youth in Tarsus. Later 
he would study in Jerusalem and become prominent in 
religious circles as a member of the Pharisee party. As a 
member of a synagogue or Sanhedrin council, it would 
appear natural for him to oppose the teachings of Christ. 

We know little, however, of his early days in Tarsus. 
We do know that he once walked the streets of this city 
situated some 10 miles inland from the Mediterranean 
Coast. Centuries ago the waters of the Cydnus River were 
navigable near Tarsus, and ships from many parts of the 
ancient world sailed toward its skillfully engineered port. 
To the north, inland some 30 miles, the bandit-haunted 
mountain pass was open to conquerors, migrating peo- 
ple, and merchant caravans. 

Alexander the Great was here. So was Antony and — 
it is said — Cleopatra. Caesar Augustus gave Tarsus the 
title of metropolis — which means the most important 
city of a country or region. 

"Yet of all that greatness," wrote Mr. Angelo- 
Castrillon after a recent visit to Tarsus, "little enough 

March 1973 TOGETHER 

remains save walls stripped of their precious marble, the 
site of an ancient harbor now planted to forests . . . but 
the weavers still labor long into the night hours at their 
looms, the coppersmith deftly fashions a vessel from the 
sheet of plain metal, the wheelwright carefully devotes 
himself to restoring the balance of the coachman's 
wheel. All this is done much as it was in Paul's time. 
Should an ancient wall demand repairing, the stone- 
masons go about the task with mallet and chisel in the 
way of millennia past . . ." 

In Tarsus today, Christian pilgrims are received with 
hospitality. In fact, strangers who come peaceably are 
considered to be "God's guests" by the Turkish Muslims. 
It is ironic that the hometown of the great Christian 
apostle now stands in the shadow of soaring minarets 
from which the followers of Mohammed are called to 

Paul declared: "I am a Jew, born at Tarsus in Cilicia, 
but brought up in this city [Jerusalem] at the feet of 
Gamaliel, educated according to the strict manner of the 
law of our fathers, being zealous for God as you all are 
this day. 

"I persecuted this Way to death, binding and deliver- 
ing to prison both men and women, as the high priest 
and the whole council of elders bear me witness. From 
them I received letters to the brethren, and I journeyed 
to Damascus to take those also who were there and bring 
them in bonds to Jerusalem to be punished. 

"As I made my journey and drew near to Damascus, 
about noon a great light from heaven suddenly shone 

A roofless church amid the ruins of Kanytelleis, near Tarsus, marks the transition of religions in the area. 

about me. And I fell to the ground and heard a voice 
saying to me, 'Saul, Saul, why do you persecute me?' And 
I answered, 'Who are you, Lord?' And he said to me, 'I 
am Jesus of Nazareth whom you are persecuting. . . . 
Rise, and go into Damascus, and there you will be told 
all that is appointed for you to do.' And when I could 
not see because of the brightness of that light, I was led 
by the hand by those who were with me, and came 
to Damascus." (Acts 22:3-12.) 

The story of Paul after his conversion, of Paul as 
the twice-born man, gives him heroic proportions. Yet, 
by his own admission, he was neither eloquent nor im- 
pressive in appearance. In the apocryphal Acts of Paul 
and Thecla he is described as "... a man little of stature, 
thin-haired upon the head, crooked in the legs, of good 
state of body, with eyebrows joining, and nose some- 
what hooked, full of grace: for sometimes he appeared 
like a man, and sometimes he had the face of an angel." 

Such was the man who by dogged perseverance, zeal, 
courage, unfaltering faith, and power of personality 
spread the gospel of Christ far beyond the boundaries 
of that ancient city called Tarsus. □ 

"Please take care 
of my sister..." 

Little Su Ying was abandoned in the alley behind our 
Babies' Home in Formosa. She was frightened, cold 
and hungry. 

But as you can see in the picture, someone had tried 
to make her look pretty. Her hair was combed and her 
dress, even though torn, was clean. 

In her hand she clutched a note written by her brother: 

"Please take care of my sister. Our parents are dead 
for many weeks. I am twelve and can no longer find food 
for this small sister. To my ears came news of your 
House, so I bring Su Ying to you." 

Will you help us give Su Ying — and youngsters equally 
as needy — a chance to grow up in an atmosphere of love? 

For only $12 a month you can sponsor such a child 
and receive his or her photograph, personal history, and 
the opportunity to write letters. 

Your child will know who you are and will answer 
your letters. Correspondence is translated at our over- 
seas offices. 

(And if you want your child to have a special gift — 
a pair of shoes, a warm jacket, a fuzzy bear — you can 
send your check to our office, and the entire amount will 
be forwarded, along with your instructions.) 

Since 1938, thousands of American sponsors have found 
this to be an intimate, person-to-person way of sharing 
their blessings with youngsters around the world. 

And your help is desperately needed. Overseas, our 
staff reports boys and girls still search garbage dumps for 
food . . . babies abandoned in the streets . . . blind chil- 
dren locked in cellars . . . 

Little Su Ying and children like her need your love. 
Won't you help? Today? Thank you. 

Sponsors urgently needed this month for children in: 
India, Brazil, Taiwan (Formosa), Mexico and Philippines. 
(Or let us select a child for you from our emergency list.) 

f Write today: Verent J. Mills \ 


Box 26511, Richmond, Va. 23283 

I wish to sponsor a □ boy □ girl in 

□ Choose a child who needs me most. 

I will pay $12 a month. I enclose first payment of 

Send me child's name, story, address and picture. 

I cannot sponsor a child but want to give $ 

□ Please send me more information 






Registered (VFA-080) with the U. S. Government's 
Advisory Committee on Voluntary Foreign Aid. Gifts 
are tax deductible. 

Canadians: Write 1407 Yonge, Toronto 7 tg 4930 

TAICHUNG. FORMOSA— Two-year-old Su Ying, her parents 
dead, waits for her brother who will never return. 

March 1973 TOGETHER 








The landmark U.S. Supreme Court decision allowing a woman to 
have a physician-approved abortion during the first three months 
of pregnancy without prosecution elicited praise and protest 
from United Methodists. 

Abortion was hotly debated at recent General Conferences. 
In 1972 Dr. Louise Branscomb, a Birmingham, Ala., obstetrician 
and gynecologist, successfully sought conference support for 
removing abortion from the criminal codes. She feels that the court 
ruling is in keeping with the church's stand which considers the 
new life as well as the value of all lives--mother, entire family, 
society itself. 

Another laywoman conference delegate who favored church support 
for abortion law reform and who applauded the court decision was 
Mrs. Dorothy Gridley of Minneapolis. Wife of a physician, she 
feels that abortion should be a decision between a woman and her 

Disagreeing with General Conference statements and with the 
court ruling are theologians J. Robert Nelson and Albert C. 
Outler. Blaming the "permissive positions" of his and other 
Protestant denominations, Dr. Nelson said the court decision 
"represents a cheapening of human life" and makes doctors "moral 
arbitrators." He is dean of Boston University School of Theology. 

Dr. Outler of Southern Methodist University's Perkins School 
of Theology acknowledges the advantage of removing abortion from 
the criminal to the medical domain, but said it ignores "the 
community resources for moral counsel" which he thinks necessary 
for each decision. 

At the 1970 General Conference the Rev. John B. Warman, now 
bishop of the Harrisburg (Pa.) Area, expressed concern for the 
rights of the unborn child. This remains his chief worry, though 
he is relieved in one sense. He hopes the court ruling will 
defuse abortion as a political issue, one which divides 
communities and religious groups. 

Sixty-five years after E. Stanley Jones went to India as a 
missionary his ashes were returned from there for burial in his 
native Baltimore, Md. In those six-plus decades this United 
Methodist minister became known for his writings (see page 22), 
for his leadership of the Christian ashram (retreat) movement, 
and for advocating Christian unity. In the 1930s he advanced a 
plan for the Church of Jesus Christ in America. It would have 
been a federation of churches with EpiscoDal, Baptist, Methodist, 
and other branches continuing under self-government. But he 
and other proponents of church union were never able to work out 
a joint plan. Two of his books— Abundant Living and The Christ of 
the Indian Road- -sold more than 1 million copies each. He was at 
work on his 29th book at his death. World leaders met with him, 
and he was credited with trying to disentangle the Christian 
message from Western culture. 

He had suffered a stroke in late 1971 but returned to India 
last summer. At age 89 he was survived by his wife, Mrs. Mabel 
Lossing Jones of Orlando, Fla.; one daughter, Mrs. Eunice Jones 
Mathews, wife of the bishop of United Methodism's Washington 
Area and a longtime secretary to her father; two granddaughters 
and one grandson. He was the same man who worked among the lowest 
castes and the outcasts of India and who declined election to the 
episcopacy in 1928 because he had given his life to Christian 


March 1973 TOCfTHFR 







Two men who learned of religion at their mothers' knees died 
within less than a month of each other. Each had been president 
of the United States. And those who knew them well affirmed that 
Harry S. Truman and Lyndon B. Johnson lived on long-ingrained 
religious practices. 

The Rev. H. J. Hunt, retired pastor of First Baptist Church, 
Independence, Mo., knew Mr. Truman as an across-the-street 
neighbor. "President Truman grew up with a conservative Baptist 
background from his mother. And when he talked about the Bible or 
quoted it from memory, he was utterly sincere, I think, in 
his use of the Bible. They invited us to Margaret's reception 
after she was married, and they attended two of our daughters' 
weddings and the funerals for some of our in-laws. Just neighborly 
things like that. He was a good friend to have." Mr. Hunt gave 
a prayer at the former president's funeral in the Truman Library. 

Mr. and Mrs. Paul Bolton of Austin, Texas, had dinner and 
spent the night at the LBJ Ranch the weekend before President 
Johnson died. Mr. Bolton had worked for the Johnsons' broadcasting 
stations in Austin for 24 years before retiring in 1968. "We 
talked about old times at the station," Mr. Bolton recalled. "He 
noticed that I was wearing a watch that he had given me in 1948, 
and he said, 'Paul, that watch is too old. I ought to give you a 
new one.' He called it his Golden Rule watch. Across the face of 
it in very fine print are the words, 'Do unto others as you 
would have them do unto you, 1 and his initials--LBJ. He gave my 
wife a similar one. And that was the way he lived. He believed 
in being a decent man to his fellowmen, treating everyone with 
equality and consideration. He loved people." Mrs. Bolton added, 
"He was not only from an old-time religious background but he 
was brought up that way, too, and certainly he and Mrs. Johnson 
brought their girls up that way." 

If your congregation is one which practices Baptism by sprinkling, 
it is encouraged by the Consultation on Church Union (COCU) to 
use more water. That is one recommendation in a new experimental 
baptismal liturgy released by COCU for study, use, and critical 
response. Among the consultation's eight participating 
denominations only the Christian Church (Disciples of Christ) 
regularly practices Baptism by immersion. Others generally pour 
or sprinkle water. COCU urges "the use of enough water for it 
to be seen, heard, and felt as a forceful material sign of God's 
active power." The experimental liturgy holds that Baptism is as 
appropriate for infants as it is for youth and adults. Included 
in the ritual are a reading of scripture and a profession of 
faith by the person being baptized or by the parents if the 
person being baptized is an infant. This is the consultation's 
second release of an order of worship. An order for Holy 
Communion released in 1968 reportedly has been widely used. 

First woman president of the Greater Dallas (Texas) Council of 

Churches is Mrs. Charles L. Vychopen A collection of Christmas 

seals which he helped introduce and promote during 36 years as a 
medical missionary to Korea and India was accepted recently from 
Dr. Sherwood Hall by a branch of the Smithsonian Institution in 
Washington, D.C. He and his wife, Dr. Marian B. Hall , also a 

medical doctor, are retired in Canada Elected by the 

Republican majority as speaker of the Indiana House of 
Representatives was Kermit 0. Burrows . As assistant speaker he 

named John J. Thomas , also a United Methodist layman 

Mrs. Joe Britton of Anchorage, Alaska, has been honored by her 
employer, the J. C. Penney Co., for volunteer work with the 
United Methodist-related Jesse Lee Children's Home in Anchorage. 

A rural Philippines province named missionary Ruth Rauch 

an "adopted daughter" for "invaluable deeds and medical 
assistance." The hospital where she works is named for her late 
father, the Rev. John Rauch. 

March 1973 TOGETHER 


First in a Series of Lenten Meditations 

A Way in the Wilderness 

By Gerald H. Kennedy 

United Methodist Bishop (Retired) 

About that time John the Baptist appeared as a preacher in the 
Judaean wilderness; his theme was: 'Repent; for the kingdom of Heaven 
is upon you!' It is of him that the prophet Isaiah spoke when he 
said, 'A voice crying aloud in the wilderness, "Prepare a 
way for the Lord; clear a straight path for him." ' — Matthew 3:1-3, NEB 

Retired Bishop Kennedy is 

known to millions as an outstanding 

preacher, lecturer, television and 

radio personality. Also, he is 

an able writer with rare gifts 

of vision, humor, sensitivity, 

courage, and understanding. We are 

pleased to welcome him back to 

our pages with this, the first in a 

series of three Lenten articles. 

In these, we believe you 

will find the same inspiration, 

guidance, and deep spiritual insight 

thai continues to characterize his 

ministry after his return from 

the active episcopacy to become 

p.istor of First United Methodist 

Church, Pasadena, Calif. 

LENT becomes increasingly impor- 
tant to Protestants for we are 
beginning to understand that 
this period before Easter is crucial. It 
is then that we begin to think of the 
real questions that we must face as 
Christians. It is a time when we are 
haunted by the gospel's demands and 
our failure to fulfill them. 

The New English Bible brings to 
light some of the issues we should 
face but have neglected. In this first 
consideration, I bring you the New 
Testament Word about John, "a 
voice crying aloud in the wilderness." 
This, of course, is a reference back 
to Isaiah, whose prophecy seems to 
have a special fulfillment in John 
the Baptist. 

Lent, 1973, it seems to me, could 
be appropriately labeled "the wilder- 
ness crying for a voice." Let us think 
of our society as a wilderness crying 
out to God to send us a voice with 
purposeful direction for our lost, 
confused, and unsure waywardness. 
Lent is an excellent time to consider 
our need for direction. How desper- 
ately America needs such a voice! 

When George Wallace was shot 
last year, I could not remember an 
event which so robbed me of hope. 
George Wallace is not a favorite 
politician of mine despite the fact 
that he is a fellow United Methodist. 
But I remembered the assassinations 
of John and Robert Kennedy and 
Martin Luther King, Jr. Then this! 

I thought to myself that it might 
not have seemed so bad if ours were 
a country where this kind of thing 

was the expected. But this is America, 
with its long tradition of freedom 
and long absence of a man's having 
to fear for his life just because some- 
one disagrees with him. It occurred 
to me that perhaps we are a sicker, 
more confused nation than we are 
aware. America cries out for a voice. 
The richest, most powerful nation 
in the world seems to be hopelessly 
confused and lost. 

Consider our influence abroad. In 
India a missionary recently noted 
that a certain bookstore had a hand- 
some display of books from Russia 
on scientific subjects. Nearby was a 
display of paperback editions from 
the United States dealing almost ex- 
clusively with sex and crime. 

A cameraman from the Walt 
Disney studios describes the films he 
saw in Africa: "Some white screens 
against a blue-black African night, 
the dregs of Western civilization's 
film production were poured out 
over defenseless young Africans night 
after night." There is no doubt, he 
added, that we deserve scathing 
criticism for many of the things we 
exhibit abroad. 

He was right. Despite our wealth 
and power around the world, we 
have shown a complete unawareness 
of how to handle our influence re- 

Margerey Ann Camper wrote of the 
time her six-year-old son tried to 
force open a daffodil bud, hopeful 
of making it into a full-blooming 
flower. Frustrated because he had 
succeeded only in spoiling the bud, 

Mardi 1973 TOCEUIfR 

he cried, "Mother, why is it that 
when I try to open the bud myself, 
it just dies, but if I wait and let God 
open it, it becomes a beautiful flow- 
er?" Answering his own question be- 
fore his mother could reply, the 
youngster said quickly, "Oh, I know, 
it's because Cod always works from 
the inside." 

It is that observation which we 
now face. Something has to happen 
to us on the inside if we are to find 
the right way again. Lent is a good 
time for us to cry out in the midst 
of this wilderness for an eternal 

We need a voice of hope. America 
has prided itself on being practical 
and paying attention to business 
progress. But somehow I am not 
thrilled anymore when a building and 
loan association announces that it has 
$4.5 billion in assets. Calvin Coolidge 
said that the business of America is 
business. We seem to have followed 
that idea to the dead end. 

Have you noticed in our time how 
many young men, very successful in 
their business pursuits, have turned 
more to teaching? Yes, even to 
preaching! It is as if they were saying 
that business is good, but it is not 
a final goal. Men who have made 
it in the world of business are turning 
to something that deals with people. 
There is no hope in making business 
success a final goal of life. 

Norman Cousins, former editor of 
Saturday Review, once said, "What 
holds men back today is not the 
pressure of realities but the absence 
of dreams. If the dreams are good 
enough, no realities can stand against 
them. It was man's imagination [and 
his priorities, I would add] far more 
than his science that sent him to 
the moon." 

That phrase of his — the absence of 
dreams — tells something about this 
wilderness that cries out for a voice. 
The trouble with our practical busi- 
nesslike way of life is that it elimi- 
nates our dreams. 

Dante, in his Divine Comedy, in- 
scribed over the entrance to hell, 
"Abandon hope, all ye who enter 
here." The words describe many a 
life and are a perfect definition of 
hell. It is a place where man has no 

A girl visiting her psychiatrist said, 
"Doctor, can't you give me something 
to look forward to?" That's it! We 
cry out for a voice to give us a dream 

or a hope for the future. Then we 
begin to feel that while following 
our present path, even if we succeed 
in it, there is no hope. 

One of the fundamental truths that 
this generation of preachers finds 
easy to forget is that the gospel is 
"good news." It is not always op- 
timistic news and does not always 
say that everything is going to be all 
right immediately. In fact, Christians 
are likely to think that the immediate 
prospects look rather dark, but they 
have no doubt about the ultimate 
outcome. The good news is that be- 
yond tragedy God through Christ has 
done something for us. The Bible 
calls it "salvation." 

The apostle Paul, in the fifth chap- 
ter of Romans, writes: "More than 
this: let us even exult in our present 
sufferings, because we know that suf- 
fering trains us to endure, and en- 
durance brings proof that we have 
stood the test, and this proof is the 
ground of hope. Such a hope is no 
mockery, because God's love has 
flooded our inmost heart through 
the Holy Spirit he has given us." 

What Paul wants us to know is 
that in standing by faithfully and en- 
during what has to be faced through 
Christ — there is our ground of hope. 

Everybody has to have something 
to look forward to. A violin teacher 
found that his young pupil did not 
want to practice because he wanted 
to be a baseball pitcher. "Look at 
it this way," the teacher told the 
student. "The more you fiddle, the 
stronger your pitching arm will get." 
Even a tough little boy practicing the 
violin has to have something that 
seems to fit in with his real desires. 

The Christian faith brings us a 
sense of hope in the midst of adverse 
circumstances. The ground of hope 
is no mockery to the Christian. 

Finally, our wilderness cries out for 
a voice of meaning. Life is a very 
tough experience and demands great 
qualities if we are to win through. 
Sometimes when I baptize a baby, 
it comes to me that here is one about 
to begin a dangerous and fearful 

Yet most of us learn to adjust our- 
selves. We know life is an uncertain 
path beset with many perplexities. 
But that is not the main problem. 
The thing that haunts us and drives 
us into surrender is a simple ques- 

Does life mean anything? Does 
all this experience which I am called 
upon to endure have final meaning 


see something more 

on Calvary's hill than just a man 

being killed, more than an execution, or 

a death. I see in it something more than the work 

of man at its worst. Something more than a crowd of people 

intent on killing a man. Something more than a throng 

rejoicing that they "had" Him at last! 

Something more than a taunting mob crying, "Why don't you 

save yourself?" Something more than a pitiful body 

hanging there between earth and sky. 

Calvary? Oh, that is something to sing about! 

It has given birth to some of our finest music. It pulls 

at the heart of mankind. From the window of a train 

that rushes through life, man sees out there 

not death and bitter winter but hope, fellowship, and love. 

Here is revealed a love that "will not let us go." 

Calvary is luminous. It is bright and gleaming. 

It has something so wonderful about it that it makes me 

want to walk toward it; and as I walk, I find myself 

returning home — to the true home of the soul. 

— Charles Ray Coff 
From "Anyone lor Calvary?" 
Used by permission of the 
Fleming H. Revell Company 

March 1973 TOGETHER 13 

Not all Christian ministers 
begin as ministers . . . 

JOHN ROTHROCK was a tailor anil men's clothier for 
more than twenty -five years before coming to Bangor. A 
married man with three children, he had just about 
given up hope of ever studying for the ministry. His age 
and lack, of college training were major concerns. But 
through the unique "Bangor Plan" he enrolled in a 
two-year program of liberal arts and sciences. A 
sophomore now, he will be eligible at the end of this 
si hool year to begin studies in the Seminary's theological 
progTam. Two years of college remain after this five- 
year period of intensive study before he is eligible for the 
Seminary's Master of Divinity degree. 
John has had a number of firsthand experiences in 
ministering at Bangor. He serves with other students in 
providing weekly devotions at area nursing homes 
During the summer he was employed by the c ity in a 
recreational program of special education for children. 
As a student pastor he will serve two United Methodist 
parishes as a part of his field education training this year. 

Like John, many men and women are literally changing 
the direction of their lives— beginning "late" their 
training for the Christian ministry. 

Write us today to find out how this 1 58 year old 
interdenominational Seminary may make it possible for 
you to answer God's call to ministry. 


Theological Seminary 

For further information write: 

President Frederick W. Whittaker 
500 Union Street, Bangor, Maine 04401 

1973 United Methodist 





HAWAII June 28 to July 29 

A wonderful "all-surface" trip to visit our beautiful 50th State by train 
from Chicago to California and Luxury cruise ship over and back! (Air 
Option available — dates July 3 to July 19) All-inclusive, with Rev. 
Dale Beittel. 

ALASKA CRUISE TOUR July 1 to July 21 

Our 7th Annual Together Tour, sailing from Vancouver to Southeastern 
Alaska, Skagway, Juneau, Ketchikan and more. Plus visits to Glacier 
Park, Banff and Lake Louise in the Canadian Rockies! Another ship-and- 
rail "all surface" completely inclusive tour led by Dr. Robert Browning. 

WESTERN U.S.A. July 15 to August 5 

Visit Grand Canyon, Los Angeles, Tijuana, Monterey, San Francisco, 
Lassen Park, Victoria, B.C., Seattle and Mt. Rainier. "All-surface" train- 
and-private-motorcoach NON-RUSH United Methodist vacation of out- 
standing value with Dr. Merle Broyles. 

INSIDE ALASKA August 6 to August 22 

Together we fly to see the wonders of "Inside" Alaska like Anchorage, 
Fairbanks, Nome and Kotzebue (above the Arctic Circle) Mt. McKinley, 
the Alaska Highway, plus a 4-day Inside Passage Cruise. Join at Chicago 
or Seattle — led by Rev. Roland Fierce. 

ACROSS-AND-AROUND AMERICA Sept. 23 to October 15 

Perfect Fall Tour Chicago to California by train, then a magnificent 17 
day luxury cruise to see Acapulco, through-the-Panama Canal, Cartagena, 
Curacao, Grenada, Martinique and Virgin Islands to Florida. Streamlined 
train back home, leadership by Rev. Percy Stratton. 


Giving All Details, Costs, Travel Information — 
Yours Without Obligation — WRITE Today To: 




(please print) 


United Methodist Tour Division 
Woyforer Group Trove/, Inc. 
2200 Victory Parkway 
Cincinnati. Ohio 45206 

in the eternal scale of things? 

The despair of many in our time 
is a sneaking suspicion that after all 
one does to maintain decency, the 
struggle does not matter. Is this not 
the reason so many of our generation 
are filled with despair and hopeless- 
ness? What's the use? they muse. 
Where is that voice that speaks to 
the wilderness in which I dwell, pro- 
claiming that in Cod's scale of things 
it does make a difference whether I 
am brave or cowardly, whether I am 
weak or strong? 

A magazine I often recommend to 
other preachers for their reading is 
Sports Illustrated. Like the gospel, it 
deals with contests. Men lose and 
men win, and sometimes the winner 
is regarded by those of his own time 
as having lost. Being able to look 
at life in those terms brings us a 
word of hope. 

The gospel sees every fight under 
the shadow of a final victory which 
Jesus proclaimed to his disciples just 
before his death: "In the world you 
will have trouble. But courage! The 
victory is mine; I have conquered 
the world." 

Once while I was visiting one of 
our United Methodist theological 
seminaries, a professor said to me, 
"Bishop, I think I have learned what 
the word episcopus originally meant. 
Would you like to hear?" 

I replied, "I sure would because 
you are going to tell me anyway. 
Besides, I really would like to know." 

"It seems," he said, "that this word 
— which finally came to mean a 
bishop of the church — originally re- 
ferred to a straw boss of a road gang." 

That pleased me very much be- 
cause it is a good definition of what 
I believe a bishop ought to be — the 
straw boss of a road gang. And it 
reminded me of something Isaiah 
said: "And there shall be a causeway 
there which shall be called the Way 
of Holiness, and the unclean shall 
not pass along it; it shall become a 
pilgrim's way, no fool shall trespass 
on it." 

The wilderness cries out for a 
voice. My message is this: Christians, 
by the way they live as well as the 
words they speak, are the answer to 
thr? cry. When we are aware of a 
wilderness crying for a voice, we be- 
come aware that Cod answers that 
cry through us and through our faith. 

What better time than Lent for us 
to hear the cry and answer it? □ 


March 1973 TOGETHER 

Say It! 

Our editors may or may not agree with opinions 
expressed, but they believe in your right to Say It! 
And that is what this new department is for. 
Does an idea of yours need saying? Send it to Say It! 
7667 N. Northwest Highway, Park Ridge, III. 60068 

The issue confronting the church 
today is not statistics. It 
never was. The issue is who is 
doing the works of love as set forth 
by the example of our Lord — not 
who is singing and praying about 
love but who is doing the work 
of love. 

Bishop Roy C. Nichols 

Pittsburgh Area 

The United Methodist Church 

More and more, the scientist 
wants to concern himself with the 
social consequences of his 
discoveries. To do this he is 
reshaping his organizations, 
forming new groups, and making 
frequent journeys to Washington to 
convince legislators and government 
officials of the necessity of 
altering unwise policies. Social 
relevance is here to stay, and 
science will never be the 
same again. The universities, 
which should be training the 
scientists of tomorrow, are only 
slowly beginning to recognize their 
new and enlarged responsibilities. 
Arthur W. Galston 
Professor of Biology 
Yale University 
From the Yale Review 

I am deeply disturbed by the official 
position which the 1972 General 
Conference of The United Methodist 
Church adopted with respect to 
U.S. involvement in Southeast 
Asia. My complaint is twofold: 

1. The issue. I do not agree 
that our involvement is immoral, 
that what we have done in Indochina 
"has been a crime against humanity," 
nor that we should "confess our 
own continuing complicity in this 
violence and death." 

2. The process. Although I 

have made repeated efforts to do so, 
I have not yet found a single 
member of The United Methodist 
Church who was consulted about this 

issue. How strange that the church 
can take this position without 
ever referring the matter to its 
constituents! We put our money in 
the plate; why can't we be 
represented? Don't our feelings 

In its July, 1972, issue Together 
reported results of a survey 
conducted by Dr. Ezra Earl Jones. 
One of his major findings was 
that 73 percent of the 1,750 lay 
persons who responded to his 
questionnaire support our 
government's stand in the Viet Nam 
war. I deeply resent the fact 
that the President of the United 
States has been told that The 
United Methodist Church condemns 
what he is doing whereas, in 
reality, 73 percent of the people 
in our pews support him. 

Together reported, "Local 
United Methodist churches are also 
significantly unhappy with many 
decisions made by national church 
leaders, a situation which Dr. 
Jones said reflects the need of 
decision makers to wisely consider 
laity attitudes, desires, and needs." 

This is a gross understatement. 
We are more than "significantly 
unhappy." Some of us are bristling. 
The requirement for the church 
hierarchy to listen to the bleats 
of the flock has never been more 
acute; it is certainly long overdue. 

When the church returned this 
damning indictment against our 
country, it alienated many people. 
I hope, however, that concerned 
United Methodists will resist the 
temptation to desert the church 
and will instead take up the fight 
within their own local churches. 
I recognize the futility of 
trying to get the resolution reversed, 
but this scathing denunciation 
of our country cannot go 
unchallenged. I encourage the many 
others who feel as I do to stand up 
and be counted. The officials of 
our church must be awakened to the 

realization that we do not intend 
to swallow the prescription which 
they have concocted for us 
without our consent. 

Loren E. Jackson and 61 others 

Lompoc, Calif. 

Old age isn't for sissies, for 
it is perhaps more challenging 
for doing something solid and 
permanent than any other age. Then 
you aren't experimenting. Then 
you aren't exploring. You are 
doing the real thing now. Youth 
may spend a lot of time 
experimenting and exploring and 
researching, but — no, no — not 
in age. You know you do the thing 
now, for you haven't time to do 
any more experimenting. 

J. Lester McGee, Pastor 

Centenary United Methodist Church 

St. Louis, Mo. 

Good morning to you from a 
longtime preacher of the gospel 
of the Lord, aged 70 years on 
December 7, 1972. I dare to send 
my request that you print this 
letter in Together magazine so that 
readers of it can add my name to 
their prayer-partnership list. 

I am a fruit of the work of an 
American missionary, Dr. H. C. 
Scholberg. I was converted to 
Christianity from a high-caste 
Hindu family in 1911 with my 
father, and after my education and 
marriage to an orphan girl we 
both devoted our lives to Christian 
service. I lost my dear wife Daisy 
in 1968 and have been retired from 
the Madhya Pradesh Annual 
Conference since 1970. 

A few of my relatives who are 
Hindus sometimes help me now in 
my difficulties and tell me to return 
to Hinduism, but I tell them I 
cannot do this; I cannot deny 
Christ, who is my Lord and Savior. 
He is my all. 

Peace to all my brothers and 
sisters in The United Methodist 
Church in America. 

Chhote Lall, Retired Minister 
Cadarwara, Madhya Pradesh, India 

March 1973 TOGETHER 15 

Changing times haven't changed the love between mother and child, or their ways of showing it. 

Tucking Is Still In 

By Martha Snyder 

THE LION sleeps tonight," Carol 
hummed as she stitched yellow 
ribbons to flowered quilting. 
At 30, my mod friend sat lining a 
bassinet for her long-awaited first 
child. Carol had stacks of child-rear- 
ing ideas — stacks almost as high as 
the stacks of white diapers waiting in 
the nursery. As a public-school 
teacher, she had had plenty of op- 
portunity to observe and evaluate 
other people's children. 

"Parents coddle their kids too 
much these days," she said, jabbing 
a pin into the lining. "They do too 
many things for them. Just as soon as 
he can get in and out by himself, 

my child is going to put himself to 

I was thankful she had never 
stopped at our house at taps time. 

"Yes," she went on, "whenever 
Mark and I visit other couples, they 
always ruin the evening by excusing 
themselves for a long ritual of bed- 
time stories and prayers. It's ridicu- 
lous and so unnecessary." 

I held my tongue, knowing that 
you cannot argue child rearing with 
a childless woman any more than you 
can sell farm life to a city-bred child. 
But I began to wonder. Could she be 
right? Were all the hours spent tuck- 
ing in my children wasted? Worse 

still, was it harmful indulgence? 

I remembered my childhood and 
a story my neighbor Madge had told 
about hers. 

"One day I had been punished," 
she said. "Mother had told me to 
take the table scraps out to the 
garbage can but, impatiently, I 
dumped them into the dog dish just 
outside the kitchen door. 

"Surprised at my instant return, 
Mother asked, 'Back from the garbage 
can already?' 'Yes,' I told her, but I 
was a poor liar, and in a minute she 
found the evidence. I was spanked, 
not for the mild disobedience but for 
the lie. Nevertheless, I was tucked 
into bed that night just like every 
other night, except that a couple of 
tears sneaked into my eyes. Mother 
dried them gently, saying, 'I love you 
just like always.' I fell asleep with a 
kiss where the Kleenex had been.'' 

Madge said that there had been 
other nights when she had socked 
her younger brother or copped out 
on her schoolwork. Then she would 
sneak off to bed guiltily. But her 
mother or father always came in 
with some reassuring words and the 
hug that said tomorrow would be 
better. "They didn't believe in letting 
the sun go down on their anger," 
Madge remembered, quoting Ephe- 
sians 4:26. She added that she was 
sure that Bible verse had helped 
many a household get a good night's 
sleep and a fresh start the next day. 

My own memories of tucking-in 
time include secrets shared about a 
new boyfriend and the thrill of being 
elected class president. Something 
about the end of a day, a darkened 
room with a parent close to you, 
encourages confidences and plans. 
Dreams take shape better when there 
are no harsh lights to reveal their 
cracks and smudges. 

Sometimes children like to talk 
about a TV show they have seen dur- 
ing the day. Perhaps it can be used to 
point out the meaning of death, the 
seriousness of drug problems, or the 
happiness of a close-knit family. 

The conversation may hinge on a 
bit of junior philosophy. After watch- 
ing a favorite preschool program, our 
)oe said, "You know what, Dad?" 

"No, what?" 

"If you have a lamb, you don't 
wanta get a fox." 


" 'Cause the fox would eat him." 

"There are a lot of good morals 
in that," his father chuckled. 

As we talk over the worries or 
problems of the day, we recall Bible 
passages and family sayings ("Virtue 
is its own reward." "Don't cry over 
spilt milk."). These give us strength 
and wisdom to make the right de- 

"But the loudest, meanest kids get 
more help from the teacher than 
anybody," protests Debbie. "I know," 
her mother replies, "but Jesus didn't 
say his Way was easy." 

Family worship periods are good, 
of course, but at bedtime, alone with 
one parent, a child is not hampered 
by the self-consciousness he may 
have in the larger family group. 

When her son asks what he should 
say as bedtime prayers are begun, 
one mother tells him, "Think of all 
the good things that happened — the 
A in spelling, the fun playing kick- 
ball, the yummy cookies your den 
mother made, the letter from Grand- 
ma. Then think of the things you 
need help with — your poison ivy, 
handwriting, making friends with the 
new neighbor, trouble with your 
sister, teaching the hamster not to 
bite. Just talk to God about these." 

"But I thought that God knows 
everything that's happening." 

She nods. "Yes, but he likes to 
hear your thanks, and he likes to 
know that you understand you can't 
solve any problem all by yourself." 

"I know," he says, and falls asleep. 

When children are young, the 
nightly routine can become tedious, 
especially for the mother. Then it's 
wise to get a reliable sitter to do the 
tucking in while Mother and Dad go 
to dinner or a show. Give the sitter 
full information on the routine so 
that any "security blanket" won't be 
overlooked. After one evening, every- 
body will be glad to get back to 
normal — snacks, two drinks, and all. 

Will a child cling to the tucking- 
in routine forever and never want to 
go to bed alone? Psychologists say 
no, that somewhere between 10 and 
12 a child who feels secure in his 
family's love will volunteer to go to 
bed by himself one night. This will 
happen every now and then, and 
eventually he will be a self-tucker. 
But occasionally during sickness or 
troublesome times he'll welcome that 
good-night attention again. And 
when Mother or Dad has a bad cold 
or a headache, he will gladly tuck 
them in. 

Recently I visited Carol again. Her 
baby, a boy, is a year old now. 

"I'd like to take back something I 
said before Paul was born," she told 

"What's that?" 

"About tucking." She blushed. 
"Now I see why mothers do it. Even 
dogs and birds enjoy putting their 
young to bed. Who am I to knock 
nature?" Smiling, she kissed her son's 
tousled head, snuggled a soft, furry 
toy beside him, and flicked out the 

From the hall I watched this mod 
mother with her jet-age child. Many 
of the inefficiencies and unnecessary 
trappings of previous generations 
have been pushed aside. Still, the 
love between them is the same and 
the ways they have of showing it. 
Tucking is still in. □ 

How the 

Churches Helped 
the Voiceless 

By Connie Myer 

TELEVISION station WLBT-TV, the National Broadcast- 
ing Company affiliate in Jackson, Miss., for many 
years has had the reputation of being the largest and 
most influential TV outlet in the state of Mississippi. 

In WLBT's viewing area, which extends beyond the 
Magnolia State's borders into neighboring Alabama and 
Louisiana, live about 1 million persons. Nearly half of 
them are black. Despite that fact, however, there were 
times in the early 1960s when the powerful Jackson 
station did not carry NBC news programs concerning 
sit-ins, demonstrations, and freedom riders' activities. 
Some network documentaries on race relations also 
failed to get exposure on WLBT, and the local and syndi- 
cated programs which were presented on racial matters 
carried mostly segregationist viewpoints. Nor were black 
interests in civic, political, business, and cultural areas 
adequately covered. 

Today things have changed. Blacks like Mayor Charles 
Evers of Fayette, Miss., and James Meredith, the first 
black to attend the University of Mississippi, have been 
welcomed as guests on local programs. Not only that, 
WLBT has become the nation s first television station 
with a black general manager, and more than 30 percent 
of the station's 80-member staff are black. 

The revolutionary changes in WLBT's style did not 
come about easily, certainly not without controversy. 
They are the results of a long and precedent-setting legal 
struggle led by churchmen against the Federal Communi- 
cations Commission (FCC). Mississippians, whether they 
were fully aware of it or not, have been a part of far- 
reaching changes in communications law and federal 
regulatory procedure. 

The United Methodist Church became involved in the 
history-making developments at WLBT in 1970 when the 
Mission Enterprise Loan and Investment Committee 
(MELIC) of the United Methodist Board of Missions 
granted a line of credit up to $300,000 to enable a group 
of black and white citizens to assume temporary opera- 
tion of the station. The citizens had organized Communi- 
cations Improvement, Inc., a not-for-profit group. 

The struggle over WLBT's program policies actually had 

begun in 1964 when the UCC (United Church of Christ) 
Office of Communication and others filed a petition with 
the FCC asking it to deny renewal of WLBT's license. The 
petitioners charged that racial and religious bias was 
evident in the station's programming. The license was 
then held by Lamar Life Insurance Company, a Mississippi 
firm controlled by the well-known Murchison family in- 
terests of Texas. The UCC group asked to intervene in 
the license-renewal proceedings as representatives of "all 
other television viewers in the state of Mississippi." 

Despite their arguments, the FCC dismissed the church- 
men's petition on the grounds that the general public 
had no right to standing in license-renewal hearings. 
Without ordering a hearing the commission renewed 
the Lamar license, but on a one-year probationary basis. 
It warned WLBT to "immediately cease discriminatory 
programming patterns." The UCC appealed to the U.S. 
Circuit Court of Appeals with a resulting landmark 
decision written by Warren E. Burger, now chief justice 
of the U.S. Supreme Court, who said the public did have 
the right to intervene in FCC license proceedings. The 
court also ordered the FCC to conduct a hearing on 
WLBT's renewal, allowing public intervention. 

Justice Burger's decision has been hailed by George 
Washington University law professor Jerome A. Barron 
as "an opinion which may be the harbinger of a new 
approach for the whole field of communications." 

The landmark grant of standing also has been cited in 
court decisions relating to other federal agencies and 
has been credited with providing a powerful new basis 
for consumer participation in regulatory cases, especially 
those involving environmental issues. 

Following the court of appeals ruling, a hearing was 
held in Jackson on renewal of the WLBT license. The 
FCC examiner's decision went against the UCC chal- 
lengers and gave Lamar Life a full three-year license re- 
newal. Not willing to give up easily, the churchmen ap- 
pealed this decision, too, and in his final decision written 
as a circuit judge, Justice Burger ordered revocation of 
the station's license. The court held that the renewal 
hearings had not been conducted fairly and impartially 


March 1973 TOGETHER 

and that the station had failed to prove it had served 
the entire Jackson public, including blacks. The FCC 
was directed to seek new applicants for the license, but 
the court did say that Lamar Life could reapply. 

Pending final determination of the ultimate licensee — 
and this can be a lengthy process — the FCC was ordered 
to plan for interim operation of the highly profitable 
station (estimated market value $8 million). That was 
when Dr. Everett C. Parker, head of the UCC Office of 
Communication and driving force behind the legal ac- 
tion, suggested that Kenneth L. Dean, a Southern Baptist 
minister in Jackson, take the lead in forming Communica- 
tions Improvement, Inc. The FCC then granted a tem- 
porary operating license to CI Inc., which promised to 
donate its profits to develop Mississippi educational TV 
and to aid communications training at a black college. 

CI Inc. could have received a loan from First National 
City Bank in New York for operating expenses, but it 
turned instead to MELIC which had been formed in 
1968 for the purpose of making loans and investments in 
minority enterprises. Financed by MELIC, CI Inc. finally 
began to operate WLBT in June, 1971. 

Opinions vary as to whether or not Lamar Life began 
to change its programming policies after the license 
challenge. Dr. Parker says it did not, at least not until 
after the first circuit-court decision in 1966 "and then 
it didn't do very much." 

Mr. Dean, who now is president of CI Inc., says, how- 
ever, that after 1964 WLBT was more accessible. "They 

became cooperative with the Mississippi Council on 
Human Relations," he said. Mr. Dean, chairman of the 
council at the time, even testified for Lamar at the 1967 
hearings which followed the first court decision. 

Dr. Parker says that WLBT did give air time to the 
council "and also put the Roman Catholic Church on," 
but these groups were the only ones. Probably support- 
ing this view would be Dr. Aaron Shirley, the first black 
physician to receive specialty training in Mississippi, who 
is vice-president of CI Inc. "There was very little change 
at Lamar," he stated, "only what they hoped would 
help them in the hearings." 

Everyone — white and black, television professionals 
and lay people — agrees that the biggest changes have 
come about under CI Inc. The major changes, they say, 
are greater participation by blacks in program content 
and less bias in news coverage. 

William H. Dilday, Jr., the black general manager, is 
a graduate of Boston University school of business ad- 
ministration who formerly was personnel director at 
WHDH-TV in Boston. He outlined his ideas in an inter- 
view soon after he came to WLBT in 1972: "The public- 
service programming must be open to all minority 
groups. And we must get more news about black affairs 
in the entire state." 

Mr. Dilday said another goal is increasing the level 
of black presence off camera as well as on. When CI Inc. 
assumed operation, 17 percent of the station's employees 
were blacks and most of them were in part-time, jani- 
torial, and other minimal positions, according to Mr. 
Dean. The proportion of blacks had risen to more than 
30 percent by late 1972. CI Inc. hopes to bring the pro- 
portion still higher. (Blacks constitute 47 percent of 
Jackson's population.) 

Whites have not been fired to be replaced by blacks, 
but the policy has been one of hiring qualified blacks 
when possible in new positions or to fill any vacan- 

Ceneral manager William H. Dilday, jr., is the first 
black man to be in charge of a commercial TV station in 
the U.S. Below: Cameramen Leo Haffey, left, and 
Ed Wansley typify the WLBT staff's racial mix. About 
30 percent of the station's employees are black. 

cies. Blacks serve as anchor men on 6:45 a.m. and 10 p.m. 
local news programs. WLBT has another black reporter, 
a black public-affairs director, a black promotion direc- 
tor, and a black children's program director, as well as 
a black cameraman and other personnel. 

Other program changes have included expansion of 
local news, scheduling of black comedian George Kirby's 
show, and the Public Broadcasting System's Soul! Local 
documentaries have included one on Mississippi's OEO- 
supported comprehensive health centers following Gov- 
ernor William L. Waller's veto of federal money for them. 

The programming change which created the biggest 
controversy to date was CI Inc.'s decision to stop tele- 
vising the worship service from the same white Protestant 
church every Sunday morning. 

"When we pulled off that program and started to ro- 
tate among all churches — white and black, Protestant, 
Catholic, and Jewish — we did have threats of an eco- 
nomic boycott and about 300 letters were written," says 
Jack O. Shuford, a Jackson insurance agent who is on the 
CI Inc. board. Mr. Shuford, a United Methodist, added 
that the boycott did not materialize. "We got 1,400 
letters when we dropped a soap opera," said Mr. Dean. 

There has been no distinguishable change in WLBT's 
audience since the management change, Mr. Dean de- 
clares. "We compete better here as an NBC station than 
NBC does nationally," he says. (The station's competitors 
in Jackson are WJTV, a CBS affiliate, and WAPT, a UHF 
channel affiliated with the ABC network.) 

More controversial, perhaps, than any change in pro- 
gramming was the decision of CI Inc. to release WLBT's 
former general manager, a white man. Most persons in- 
terviewed said the release was caused by a fundamental 
difference in philosophies between the manager and 
CI Inc. The former manager, moreover, went to a simi- 
lar position with a larger station when he left. 

When Mr. Dilday was hired, there were some initial 
rumors that he had come "to fire all whites." "It shocked 
everybody when we announced we were going to hire 
him," said Mrs. I. S. Sanders, a black member of the 
CI Inc. board. "We got a few crank calls, but not much 

Mrs. Sanders and Dr. Shirley believe the presence of 
a professional like Mr. Dilday in the community will help 
both blacks and whites to see that black people can 
assume leadership roles. Dr. Shirley says Mr. Dilday has 
been welcomed in business and political circles. 

No one interviewed felt that more "black presence" 
on the TV screen had adversely affected WLBT's business. 
"Our profits for three months last summer were $42,000 
above what had been budgeted," Mr. Dean reported. 
"We haven't lost any advertisers that we know of be- 
cause of our changes. One big utility did cancel its adver- 
tising, but we are not sure if it's because we are biracial. 
We've never been told so. I'd say that the business com- 
munity has accepted us." The MELIC loan is being re- 
paid on schedule. 

"Black presence in programming will create new role 
models for blacks and has an educational value for both 
blacks and whites," Mr. Dean continued. "WLBT could 
have a big impact on the entire TV industry. We could 
develop a model station for the whole country. 

"Having two blacks on camera may not really mean 
very much," Mr. Dean said. "What is important is how 

the station relates to all the minorities in its area and 
how many are actually employed, off camera as well as 
on." Blacks never have had more than minimal roles in 
the electronic media. None of the television stations and 
only about 20 of the nation's 7,000 radio stations are 
black controlled. (There are 300 black-owned news- 
papers, only 2 of them dailies.) 

What has the WLBT case done to bring about greater 
Christian understanding between the races in Jackson? 
Again, opinions vary. 

Everett Parker believes that voter registration and the 
WLBT case have been "the two biggest influences" on 
an improved life for Jackson blacks. "It's a case of Chris- 
tian witness that's been very important, a witness that 
the church can take a stand to protect the rights of people 
who are pretty powerless and pretty voiceless." 

A white United Methodist leader was less confident 
of WLBT's influence. Said the Rev. Clay F. Lee: "WLBT is 
not doing any more than any of the other TV stations in 
this area to bring a Christian witness on the whole area 
of relations between the different parts and races of the 
community." But he agreed that whenever voice is given 
"to some who have not had it before," it inevitably 
"makes an impact on human relations." 

Speaking of progress toward racial harmony in Jack- 
son, Mr. Lee added: "We feel that whatever has hap- 
pened at WLBT might have contributed to it, as well 
as a multitude of other factors." Mr. Lee is director of 
the Council on Ministries for United Methodism's white 
Mississippi Annual Conference which voted recently to 
merge with its black counterpart next June. 

Says CI Inc.'s president, Mr. Dean, "What we try to do 
in a secular way is very consistent with the tenets of faith 
as lived by Jesus. But the strongest opposition we've 
received is from groups that claim to be Christian." 

No one knows when a final determination of the WLBT 
licensee will be made. Three groups, each of them ra- 
cially integrated, as well as Lamar Life, are competing 
for the permanent license. CI Inc. is not among them. 
It is operating the station only in the interim and does 
not want to become the permanent licensee. Earl K. 
Moore, attorney for CI Inc., says it will "probably 
be at least a year," possibly much longer, before the 
permanent license is granted. An FCC hearing examiner 
has finished taking testimony from all four competitors, 
but a report must be brought to the full commission 
which then has the right to make its own investigation. 
There is also the possibility of further court action. 

Regardless of the outcome, most CI Inc. directors be- 
lieve changes they have begun will be continued. 

"I don't believe the next licensee can drop back," says 
Dr. Parker firmly. "We're still going to be here, and 
this is so much a landmark case and a bellwether station 
that we're going to continue to watch it. Anybody who 
gets that license is going to have to live up to a very 
strict standard of performance." 

Dr. Harry C. Spencer, director of the United Methodist 
Division of Television, Radio, and Film Communication 
(TRAFCO), which has supported the United Church of 
Christ action, summed up what he feels is the signifi- 
cance of the WLBT case: 

"It showed that ordinary people have rights and there 
is the possibility for a group like a church to obtain 
those rights for them and redress wrongs in society." □ 


March 1973 TOGETHER 






Christ's Call to 

y Discipleship 

l\ t is nearly lent, the time of year when we 
[ ponder anew what Christ did for us through his 
earthlv life, death, and Resurrection. It is also a 
time to consider what we are doing for him through our lives. 
What kind of disciples are we? What is a disciple, anyway? 

"A disciple is a learner, one in training," writes United 
Methodist minister Robert A. Raines. "The converted must 
be trained in godliness, equipped for the work of the ministry." 

But just what are we to do? Christ's sayings are hard; 
in fact, they sound almost impossible: "Whoever does not bear 
his own cross and come after me, cannot be my disciple" 
(Luke 14:27); "By this all men will know that you are 
my disciples, if you have love for one another" (John 13:35); 
"By this my Father is glorified, that you bear much fruit, 
and so prove to be my disciples" (John 15:8). 

Where do we get the know-how to carry out these 
commands? From the Father himself, who never asks us to do 
anything for which he will not supply the means. From 
studying the lives of the early disciples, represented by the 
symbols at left. And from the examples of fellow 
Christians trying to follow Christ's teachings. 

The following pages contain glimpses of a number of 
Christian disciples past and present. A few are well known. 
The others are just ordinary people — a former slave, 
an invalid, a high-school sophomore, a minister, 
a housewife, and a country doctor. May their witness 
encourage and strengthen us as we reexamine our 
own responses to Christ's call to discipleship. 

— Your Editors 

March 1973 TOGETHER 21 


JT RIOR to his death in late January at the age of 89, 
E. Stanley Jones had become an almost legendary mis- 
sionary-evangelist-writer whose ministry began so long 
ago, and became so well known throughout the world, 
that many did not realize he was still alive. His mission 
began, he said, when he surrendered to Christ and 
was able to "discipline my life around a new center- 
that center is Christ." 

During more than 60 years in mission fields on every 
continent, especially the subcontinent of India, he 
came in contact with and influenced many world lead- 
ers from Gandhi to Martin Luther King., Jr., and 
Martin Niemoller. He was once nominated for the 
Nobel Peace Prize and in 1961 was recipient of the 
Gandhi Peace Prize. Almost 4 million copies of his 
books have been sold; they have been set in Braille and 
translated into 18 foreign languages. 

Born in Clarksville, Md., January 3, 1884, he became 
a Methodist minister in 1907, serving the North India 
Conference. By 1928 he was elected bishop but re- 
signed to return to his first love, the mission field. In 
his 80s he began to devote full time to United Chris- 
tian Ashrams and evangelistic meetings. 

'Ibis modern-day disciple had long believed that the 
church is in desperate need of reconstruction. He said: 
"It is the depravity of institutions and movements that 
given in the beginning to express life they often end in 
throttling that very life." 

". . . but no one can love God until he 
surrenders to him. The devotees of the cults that 
teach self-expression and self-cultivation cannot 
love God because they do not surrender to him. 
It must be remembered that in love we both 
lose ourselves and find ourselves." 

"The New Testament doesn't call 
us to imitate Jesus, but to surrender to Jesus as 
Lord and Savior. To imitate Jesus is to look on 
Him as a man — the best of men. To 
surrender and obey Jesus is to look on Mini as 
Lord and therefore Savior." 

"It has been said that the Reformation was 
born in Luther's prayer closet. All reformation, 
individual and collective, begins in some one's 
prayer closet. I find myself better or worse 
as I pray more or less. It works with almost 
mathematical precision ... I do not argue the 
question as to whether anything happens in 
prayer — I simply testify: It does. It works. . . ." 

"... let it be noted that in prayer I do not 
bend God to my will, but I blend my will with 
God's. He can therefore do things through 
me that he otherwise could not have done." 

(From Selections From E. Stanley Jones, pages 
122, 125, 131, 132) 


W HEN Hitler came to power in Gernj 
Dietrich Bonhoeffer was beginning a promising ij 
logical career. He was known as one who acted acd 
ing to his conscience and his understanding of Ch 
commands, even when it meant going "against the! 
rent." Thus in a sermon shortly after Hitler's rise, 1 
hoeffer said, "The church has only one pulpit, 
from the pulpit faith in God will be preached, arc 
other faith." 

Such spoken beliefs and his underground activj 
including plotting an attempt to assassinate Hitler, 
him to prison in 1943. He was executed at a Gcs 
camp in 1945 at the age of 39, only a few days b 
the American Army reached it. 


March 1973 TOGETHER 

"I made my decision for Christ while 
attending Morehead. I feel the Master's hand 
has guided and directed me ever since early- 
childhood, even before I was aware of it. 
I feel he directed me to Wolfe County, and 
he has certainly blessed and protected me 
and my family since I've been here. Like, 
for instance, I've been ill only one day in 19 
years — and with the aid of a good Methodist 
R.N., I was able to see about 60 patients 
that day. I feci the reason I have not had 
a coronary or some other major disability is 
simply because I have not yet completed all the 
work the Master sent me here to perform. 

"I base a large part of my religious 
philosophy on the Gospel of John, chapter 5. 
It describes the meeting of Jesus and a 
man who has been ill for 38 years. Jesus saw 
him lying there — and this happened to occur on 
the sabbath day — and he realized 
a man who would lie day by dav beside 
the pool for an opportunity to be healed after 
he'd been ill for 38 vears must have 

a great deal of faith and a great deal 
of determination. Jesus did not give this man 
an appointment to come into one of his 
outpatient clinics three months later. lie 
simply, there, on that day, at that time, 
rewarded the man for his great faith and patience. 

"I have found that patients are just as 
likely, perhaps more so, to get sick or 
injured at night, on holidays, and on Sunday as 
on other days. While upper and middle-income 
patients may get emergency treatment, 
poor or low-income patients may simply 
receive no care at all — or receive it too late. 

"I feel that any physician who does not 
provide an opportunity to his patients to be 
seen at night and on weekends and 
on holidays just as easily as at other times, 
and at no extra cost, is designing 
his practice to serve his own interest, 
not the interests of his patients. 

"Of course, after all, this is the 
whole meaning of Christianity — to serve 
others first, and ourselves second." 


OHE VIEWED life with warmth, understanding, 
and love. Because beauty seemed to surround her con- 
stantly, few knew that her physical afflictions could be 
likened in many ways to those of Job and perhaps were 
more prolonged. From childhood to her death last 
year, Jane Merchant — deaf, almost blind, suffering a 
baffling bone disease— had to remain flat on her back 
at her home in Knoxville, Tenn. Yet her faith remained 

Her physical world was one room, that of a complete 
invalid. Yet from her silent world came a constant 
stream of spiritual inspiration: poems, devotions, and 
prayers. She was a poet of faith, a true disciple who, 
despite sorrow and despair, reached far beyond her 
room to touch the lives of millions. The unflickering 
flame of her faith shines clearly in her poem Storm- 
bound, which also says much about the poet's own life. 
It was first published by Together in January, 1960. 


We are content today 
To keep the little room 
And tend the singing fire 
Against the outer gloom. 

We cannot light the world; 
We keep one small room warm 
To give whoever comes 
A refuge from the storm. 

March 1973 TOGETHER 27 


OEPARATED from her husband and children in 1835 by a 
Kentucky slave auction, later freed by her owners, Clara Brown set out 
on a search to find the one daughter she thought she might be able to trace. 
This pilgrimage led her to the gold fields of Colorado where she became 
a respected and loved pioneer citizen of Central City. 

She got her first concept of God as the loving Father who gave his 
only Son to save us as she listened to a Kentucky circuit rider, and after she 
heard about Jesus' agonies on the cross, she decided that no sacrifice any 
human could make could compare with his voluntary suffering. Compassion, 
not fear, motivated her life, and her discipleship of friendliness and 
generosity to others extended beyond her own race. The first services of 
St. James Methodist Church in Central City were held in her cottage. 

Whatever work she did— housework, laundry work, cooking — she did with 
skill and pride. She became a well-to-do woman with substantial investments in 
gold claims. She spent much of her money to bring 16 black people from 
Kentucky to Colorado — in lieu of the daughter she finally gave up hope of 
finding. She lost more to thievery. But while her last years were spent in poverty, 
they brought her the dream of her life. Shortly before she died at the age of 85 she 
was reunited at last with 'Liza, the daughter she had sought for so long. 

"If the Lord put it into my head I should go, I go. 


/FFERVESCENT high-school sophomore Patsy Smith says her 
hobbies are "doing things for people and writing poems." She is an 
enthusiastic and devoted member of the youth group at First United 
Methodist Church, Campbell, Calif., and she expresses her faith in 
poetry like the verse below. 


He is my joy, that is why I'm laughing. 
Yet he is my sorrow, that is why I'm crying. 
He told me he loved me so much 

that he would die for me. 
I didn't think anyone 
really and truly loved me. 
But it's true because he loves you, too. 

That is why he died, hadn't you heard? 
All he wanted was to set man free. 

After they stoned him and spit on him, 
and after they persecuted him, 
and left him on a cross to die, 
do you know what he said? 
He said, "Father forgive them, they 

know not what they are doing." 
Then he died, but that wasn't the last of him. 
Oh, no! After three days he rose 

from the dead and walked among men again. 
Now you know why I'm laughing and crying. 
You will, too, when you find that he 
really loves you. 


28 March 1973 TOGETHER 

A Church Called Faith . . . 

Sharing Christ's Love 

in Service 

Text by Martha A. Lane / Pictures by George P. Miller 

MANY CHURCHES have a hard time meeting the 
costs of their local operations, to say nothing of 
paying the apportionments asked by their annual 
conferences. Faith United Methodist Church in Phoenix, 
Ariz., has met every apportionment and every budget 
every year since its 1965 founding. 

Most churches hold bazaars, dinners, or other fund- 
raising events during the year. Faith Church's only 
money-raising effort is its yearly every-member canvass. 

In more congregations than not, a lot of people do a 
little work and a few people do a lot of work. At Faith, 
most of the people do a lot of work for their church — 
and "Sunday only" participants are asked to either dig 
in or consider joining another congregation. 

What makes this congregation, which looks and sounds 
like a very ordinary United Methodist church, so different 
from its sister congregations? That was the question 
posed during Together's visit to Faith Church last October. 

This is a report of what we saw and heard while there. 

By 1964, Crossroads Methodist Church in Phoenix had 
grown to about 1,400 members. The idea of starting a 
new congregation with conference help was broached. 
In March, 1965, the new congregation held its first ser- 
vice. C. Edwin Daniel, former minister of education at 
Crossroads Church, became the new church's pastor. 
Forty-four of the 120 charter members also were from 

The new congregation, aptly named Faith, met in an 
elementary-school building for four years while it got 
its feet on the ground. Then it was able to build its own 
multipurpose structure. 

"There are some decisions that we have held to since 
our first day," reflects Pastor Daniel. "The steering com- 
mittee — ten men and myself that got the church's organi- 
zational setup going — decided to have a church that 
would challenge people to commit themselves to what 

March 1973 TOGETHER 


The dynamo that makes Faith Church run is Ed Daniel. The former Alabamian uses 1 2 to 15-hour workdays 
laced with genuine Southern charm to keep his congregation at its tasks. "We have been called by God in Christ 
to be a servant church," he tells them. "All members of the congregation are ministers of the church." 
And the people respond. About 90 percent of the members are involved in one or more ministries. 

the church ought to be about — mission and ministry. 

"We decided to have a unified budget which every- 
one who joined our church would be expected to 
pledge to. We decided to have no money-raising projects 
whatsoever. We believed that a person ought to give 
to the church because of what God had done for him 
in Christ — not because we were selling him a hamburg- 
er or a spaghetti dinner or washing his car. We had 
very strong feelings about this, and I think they are 
just as strong today. And we decided that people would 
be the number one priority — concern for people as 
human beings." 

Faith United Methodist has approximately 425 members 
now. The average Sunday worship attendance totals more 
than 300 at two services. The first item on this year's 
$9 I %8 budget (to which the members pledged more than 
$96,000) is missions, a clue to the church's self-image. 

"We don't have rich people coming to our church," 
Pastor Daniel says. "Our people are buying homes and 
raising children, and most of them are in debt up to 
their ears. I can't say that we have one type of individual; 
we have retired people and young marrieds, people who 
aren't from the neighborhood, and people who are. 
Our average age is probably around 38 or 40. 

"My guess is that this church will never be a large 

church, membership-wise," the minister continues. "To 
be perfectly honest, I don't think there are many people 
around who want to become as involved as they're ex- 
pected to in our church." 

We decided to ask the members themselves why Faith 
Church is different and why it attracted them. 

Ginny Hildebrand is counselor to the junior-high youth 
group. She was staying with her parents in Phoenix when 
they first visited Faith Church. 

"Ed didn't preach a really great sermon," she recalls. 
"But I believe it was the very next day he came calling. 
He gave me the feeling that this was where I definitely 
wanted to be, that if we didn't serve our brother man, 
we really weren't Christians. 

"About the second week we were here Ed said, 'What 
are you going to do? You can't be a member of Faith 
and just sit on your hands. If you're a member, you're 
a member actively.' I think all of us here have this 
feeling — we're willing to work together for a goal, to be 
a vital community force." 

There is no formal membership class at Faith, and 
Pastor Daniel explains why: "Most people who finish 
membership classes think that is the end of their re- 
sponsibilities and learning. But becoming a member is 
only the beginning. People don't conclude their Chris- 


Mdtt h 1973 TOGETHER 

tian education, their learning about other people, until 
the day they die." 

Mr. Daniel personally visits each family or individual 
shortly after their first visit to the church to tell them 
in detail about the congregation. Then laymen visit 
the newcomers. After someone has worshiped at Faith 
four or five times, he receives a "constituent letter" 
from the pastor. The letter challenges him to join Faith 
while warning that a member is expected to pray for 
the church, attend worship, serve according to his or 
her special talents and abilities, and give money. (A 
10 percent tithe is suggested as a "realistic standard of 
giving for the committed Christian.") 

Sue Long, 16, is active in the senior-high youth pro- 
gram. "I think the adults set a really good example for 
the youth to follow," she says. "That's the reason I've 
stayed at this church. We talk about what we can do as 
human beings to help other people. And the adults live 
up to what they say. It kind of makes the youth want 
to do it, too." 

Some 40 to 55 youth are actively involved in the 
junior and senior-high groups. Young people sing in 
two choirs and pledged about $1,350 toward the 1973 
church budget. 

Marian and Ed Hoff started attending Faith when the 
church was just six months old. Marian now directs the 
Christian-education program. 

"We believed in being involved and living our faith, 
and we knew that was one of the things this church was 
founded on," Marian recalls. "The vast majority of the 

members have this conviction — if they are to have Christ 
in their lives, it has to show and it has to show in love 
for our fellow human beings. That's how we share the 
love that we are given — through helping others. People 
who come here almost have to believe that. The giving 
of yourself in all facets is really emphasized. We lose 
some members along the way. If these beliefs are not 
something they can go along with, it's fine that they 
leave. They need to be where they're more comfortable." 

The Christian-education program includes church 
school for 110 to 140 youngsters up to but not including 
junior-high age youth, directed by 27 teachers. Training 
sessions for new teachers are held three or four times a 
year. Coals of the church school are: teachers who 
have a love for each individual child and can relate it; 
teaching that leaves children with open minds (rather 
than dictating beliefs), so that as the child grows older 
he can make his own decisions regarding his own theol- 
ogy and beliefs. 

Bill and Mary Dunn moved to Phoenix when they 
retired. They have attended Faith for three years. A life- 
long Methodist, Mary serves on the missions work area. 

"We attended some community-forum meetings here, 
then a service," she recalls. "The next day Ed visited us, 
and the following Sunday we became members. All the 
years that I have worked in churches, I always wanted 
to be in a church where you pledge and then you work 
and you don't have to concern yourself with raising 
money all the time, trying to meet a budget." 

"If the people want to support the budget, then they 
will give their money," Ed Daniel reiterates. "We do not 
take up special offerings. Almost every Sunday is a special 
Sunday in The United Methodist Church. We could 
spend all our time doing nothing but promoting special 
days. At one time someone here figured up that we 
would have to have five additional Sundays in a year 
to cover just the special days and special offerings. 

"We do not feel that every United Methodist church 
can support everything that the denomination is doing. 
We pick and choose what we can do, and we do that 
the best we can. In terms of our benevolence askings 
and special asking from the conference, we have paid 
every penny of these from the beginning. We put those 
in the budget, and then we tell people where and how 
their money is being spent by the conference." 

As soon as the congregation's multipurpose building 
is paid off, Faith hopes to budget 50 percent of its 
money for missions. Presently about 16 percent is so 
earmarked. Much missions work is accomplished, though, 
because almost half the church families have worked 
on one or more missions programs. 

The mission to the Pima Indians has been carried 
along since the early days of Faith. Imogene Patten, 
who has long been involved in it, personifies the loving 
concern and the persistence of Faith missioners. 

"The first time I went to the Gila Indian Reservation 
was in September, 1968, I believe," says Imogene. "We 
took fabrics for them to make school clothes with. We 
sewed that day, but didn't finish all the dresses. It was 
my understanding that the next time we'd sew would 
be in November. That didn't make sense to me, so I 
said I'd come back the next week with zippers and but- 
tons and all. 

"I didn't think I needed permission from Faith for 

March 1973 TOGETHER 31 

that. I found out afterward I did need permission from 
the reservation to come and go freely. I went back the 
next week alone. Naturally they started on another gar- 
ment and they said, 'Please come back next week.' I 
said I would, that I'd bring some other women with me. 
This started our sewing trips. We've never been thrown 
off the reservation — as other people have been. But 
we've stepped on some toes by not knowing proper 

"I've had frustrations like you'll never know in this 
work. You come home and pound your head against 
the wall. But you go back because it's the commitment 
of Faith to these people. And it's my personal commit- 
ment. I'm going to stay with it until I do it right. 

"In the seven years we've been there, I think we've 
built a relationship. We had a luncheon at my house 
last summer, and I think we had one of the most free 
and open discussions with them we've ever had. They 
were willing to make suggestions and tell us things they 
weren't too happy about — and things they would like 
us to try to do. For a long time it was us trying to do 
what we thought they needed and, as all of us find in 
any kind of mission work, this is the wrong approach." 

Blanche Taylor, one of the older members, is heavily 
involved in Faith's ministry to the Pimas. 

"When I first came to Faith, they said it was a servant 
church and I said, 'Yeah, this I want to see!' I found it's 
true. They also said there were no fund-raising projects — 
and I wanted to see that, too. I saw. In both cases I 
saw that it was a servant church in the community; that 
it concerned itself with the needs of the community. 
I want to be a part of a church like that. 

"When I first started going to the Indian reservation 
to work with the Indian ladies, I said I would go maybe 
once a month," Mrs. Taylor continues. "But they haven't 
been able to get rid of me. This year we helped the 
Indian women develop the idea of sewing for others 
in need on the reservation as well as for themselves. 
They made dresses for three little girls and stuffed toys 
for the Christmas party. They also will be making some 
garments for the Indian convalescent home." 

Faith missions include, in part: tutoring at an elemen- 
tary school, sending clothes, toys, books, and magazines 
and providing volunteer services to a day-care center, 
a children's temporary shelter, a state girls school, an 
American-Indian nursing home, the Pima reservation, 
and a home for mentally retarded children. A nursery 
school is held in the church for neighborhood young- 
sters, and the community college holds parents' study 
classes in the church. Faith also is involved in a district 
project, helping to build a church in Guaymas, Mexico. 
The church has partially supported a doctor in India 
through an Advance Special. Some money currently is 
pledged for a car needed by a young couple working 
in South America. 

|. W. Adams is one of many who regard Ed Daniel 
as a main reason Faith accomplishes so much. "Ed has 
made Faith what it is," Mr. Adams says. "He has a way 
of motivating people. He puts it right on the line. If 
a reasonable period of time goes by and a member's 
giving or involvement shows no signs of being what 
was promised originally, he is approached. The pastor 
says, in effect, 'Now look, you said you would do these 
things. You haven't done them so far. What shall we 

The needs of people are a chief concern 

of Faith. Betty Vetting (above) and 12 other women 

visit this nursing home weekly, plan parties 

<)/ least once a month for the shut-ins. 


Mirth 1973 TOGETHER 

One of the church's first commitments was to the Pima Indian Reservation. Church women drive 

there once a week for joint sewing sessions. Every October the congregation has a potluck picnic with their 

friends on the reservation. Here white and Indian youth enjoy volleyball after the meal. 

expect from you in the future?' If they didn't mean what 
they said in the first place, they're invited to go else- 
where — in all kindness and consideration. 

"That's a sort of challenge most of us never have 
experienced in a church before," Mr. Adams concludes. 
"Members are the church. If you are not going to be 
the church, why have your name on the roll?" 

Ed Daniel's average working day is 12 to 15 hours long. 
He rarely takes a day off; pauses only occasionally long 
enough to go fishing with Andy, his 12-year-old son. 
Certainly one reason he motivates his parishioners so 
much is that he knows them so well. A great amount of 
time, as much as two to five hours at a time with one 
family, is spent in visiting newcomers and prospective 
members. When someone wants to talk, regardless of 
the time of day or night, Ed Daniel is willing. He also 
refers one member to another whenever individual needs 
can be solved in that way. 

"I would say that I've always felt that if you're going 
to do anything, do it right or don't do it — at least try 
to do it right," the 38-year-old minister reflects. 

"I don't really care whether a person is conservative 
or liberal or neoorthodox or what-have-you in his the- 
ology. My primary concern is, what does his theology 
say to him in regard to his relationship to other people? 

It is one's relationship to Christ that causes a person 
to be willing to relate to other people. 

"Our task is communicating the love of God for his 
world. But before we can truly do God's work, we must 
believe that Jesus has shown us the way. We must come 
to know and accept deep within our lives that God 
really did act in the life of jesus for the explicit purpose 
of showing us, as individuals and as a church, how life 
ought to be lived. 

"Once we have grasped God's act of love and accep- 
tance for our lives, we are given the freedom to act in 
responsible ways — given the freedom to put others be- 
fore ourselves. And we are blessed with a peace of mind 
and a commitment to the cause of Jesus Christ which 
can come only from God." □ 

Now hear this . . . The personal testimony of members 
of Faith Church, Phoenix, Arizona, recorded by Jogether's 
editors on cassette tape. 

"What Makes Congregations Vital" on tape adds new 
facts, a new dimension to this inspirational story. You 
will find many uses for this tape in your church. 

C-30 tape is ready now. $4.95, postage paid. We will 
bill you, if you prefer. 

201 8th Ave. S., Nashville, Tennessee 37202 

March 1973 TOGETHER 33 



My husband and I are so grateful 
to Bishop John Wesley Lord for 
his article After Viet Nam, What? 
[December, 1972, page 22]. So 
many of us have agonized over this 
war and our part in it. It is 
like a fresh breeze to have one 
of our bishops come out with these 
strong statements. Even though 
they are late, they give us great 
hope because we can now come out 
into the open and look at ourselves 
as Christians and see where we 
have failed to live by the precepts 
of Christ our Lord. 

As delegates on the ecumenical 
religious task force at the United 
Nations Conference on the Human 
Environment in Stockholm last 
summer, we daily witnessed the 
demand for eco-justice by all the 
Third World people. As Christians, 
we stood condemned by them for our 
waging such a destructive war. I pray 
that we may not only be called 
United Methodists but that in 
actuality we will become united 
in supporting the UN as Bishop 
Lord suggests, as a way for peace 
to be maintained. 

Capistrano Beach, Calif. 


January's Together is tremendous! 

The pastor in me wants 
to commend D. P. Smotherman's 
sermon The Confident Christ 
[page 28] and the fine coverage 
of our bishops [pages 4-8]. 

The chairman of Planned 
Parenthood of Syracuse in me 
applauJi the article on population 
stabilization [page 14], particularly 
the suggestions that we rethink 

Send your letters to 


1661 N. Northwest Highway 

Park Ridge, III. 60068 

Mother's Day and Father's Day and 
to initiate "Singles Sunday." 
All this in addition to the 
sensitive editorial on amnesty 
[page 1] and Susan Lowry Rardin's 
creative report on Gentle Trouble 
at Red Bank Crossing [page 18] 
made January's Together a 
memorable and useful issue. 


First United Methodist Church 

Camillus, N.Y. 


Susan Lowry Rardin's Gentle 
Trouble at Red Bank Crossing is a 
fine contribution, showing that 
the Methodist mind and heart are 
still alive. 

It came at a time of agonizing 
distress. The news had just come 
that peace negotiations had broken 
down, that the Kissinger-Nixon 
"charade," as the Washington Post 
called it, was just too good to be 
true. The horrible bombing has been 
resumed, and the civilian death 
toll is beginning to mount. 

Mr. Kissinger is reported to 
have said three or four years ago.- 
"Viet Nam may be one of those 
tragic issues that destroys everyone 
who touches it." An administration 
ago I had equally mournful 
thoughts. North Viet Nam might 
not let us get out but hold us 
there and let us beat out our own 
brains, if any. 

In the midst of the gloom of 
this Christmas season I have read 
again the Book of Job. The orthodox 
religion of Eliphaz, Bildad, and 
Zophar hangs on and flourishes in 
America in spite of the fact that 
Yahweh at the end of the book 
pronounced all three of them liars. 
Job cried out against the meanness 
of men who stole the orphan's 
donkey and drove away the 
widow's ox. Now the oppression 
of the poor has been much refined. 
In Viet Nam the donkey, the ox 
(water buffalo), the orphan, and 
the widow have been ground to 
pieces by our merciless bombing. 
We do a clean job of it. No 
grunting, sweating, swearing, 
bloody soldiers. The airman can 
do his job nicely without even soiling 
his hands. 

Thanks to Susan and Jerry 
Rardin, United Methodists must now 
say to each other, "If your heart 
be as my heart, lift up your hand 
in protest and cry aloud with 
Job for justice." 

Westminster, Md. 



It seems to me that your 
January Viewpoint That Troublesome 
Question of Amnesty [page 1] 
skirts the real question of amnesty. 

The young men who deserted their 
country and refused to bear the 
burden of citizenship, whether they 
were troubled, confused, or merely 
afraid, cannot return and enjoy 
the privileges for which many of 
their compatriots fought and died. 

We are not talking about 
compassion or forgiveness. We are 
talking about accepting responsibility 
for one's own actions. As with 
sin, a man can ask and receive 
forgiveness if he repents. He 
cannot escape the consequences of 
his sins — even Jesus Christ did 
not promise that. 

The suggestion that these persons 
can somehow expunge their crimes 
from the record by a token year of 
service in some "good" cause 
dishonors the sacrifices of all the 
dead and maimed victims of this war. 
Ormond Beach, Fla. 


Thanks to Rabbi Marc 
Brownstein and to you for the 
excellent article Thinking Jewish 
About Zionism [December, 1972, 
page 33]. I already have shared 
it with the staff at the Jewish 
Community Federation here, and I 
want to share it also with our 
council of churches, ministerial 
association, and others. 
Church Women United 
of Greater Cleveland (Ohio) 


Certainly, as stated in Jottings 
[page 48] of your on the whole 
excellent December issue, the article 
Thinking Jewish About Zionism 
will "open the eyes of many 
Americans to the frightful suffering 
and humiliation that have 
accompanied the trials and 
tribulations of the historical Jew." 

Let me hope, however, that in 
due time you will similarly publish 
an equally persuasive article 
which adequately portrays the 
perhaps minority anguish within 
contemporary Judaism over what is 
happening in the present state 
of Israel. I refer to the economic 
strangulation and other oppression 


March 1973 TOGETHER 

of some second-class citizens 
such as some Arabs, minority Jews, 
and others. Such an article 
might well examine the concept of 
calling Israel a "Jewish" state any 
more than assuming the United States 
or the Republic of South Africa to be 
a "Christian" nation. 

Certainly the alternative views 
of such groups as the American 
Council on Judaism and American 
Jewish Alternatives to Zionism, Inc., 
while perhaps extreme, are voices 
which need to be heard in the 
U.S. And in Israel itself there 
will surely arise a modern prophet 

Is it not at least conceivable 
that Jesus Christ, were he to speak 
to us today, would urge (along 
with concerns about Arab and 
Jewish refugees) that Jerusalem, 
the holy city of three religious 
faiths — Jewish, Christian, and 
Muslim — not only have 
its holy places open to all 
mankind but be under an 
internationalized government with 
complete openness and justice for 
all God's human creatures? 

CHARLES F. KRAFT, Professor 

Garrett Theological Seminary 

Evanston, III. 


Mrs. Tom Tyrrell's letter in the 
December, 1972, issue [page 41] 
has me in a dither. She said 
she was sending a list of those 
who want their Together subscriptions 
canceled because the magazine 
isn't meeting their needs and their 
desire is for more material 
concerning Christian spiritual 

This decision to cancel seems 
to have come after a lay-witness 
mission in their church, and many 
people there now know the truth 
about salvation. 

I, too, would like to have the 
truth about salvation but, shucks, 
I hate to give up my subscription 
to Together. What shall I do? 

Gwinn, Mich. 


The November, 1972, issue of 
Together had several articles on 
prison reform and rehabilitation of 
law violators. They described 
innovations by volunteers and 
agencies in various cities. 
But nothing was said about 

"/ found it hard to 
believe, too, when I first 
heard it — and I said it!" 

removing the cause of crime. 

Law violators begin their 
attitudes at a very early age. 
Schoolteachers know which children 
have been neglected as they enter 
first grade. Psychiatry can 
predict a high percentage of the 
potential offenders prior to 
entering school. Yet, I'm told, 
no one has come up with a plan 
to direct the child when parents 
are not qualified. 

Surely there must be a way to 
treat the cause instead of the 
effect of children gone wrong! 

Perhaps a jury of counselors, 
ministers, lawyers, family members, 
and others might be given authority 
to take action when a child 
cannot adjust or is neglected. 
We do this for adults; why not do 
it sooner when the help might 
lead the child correctly? 

Winfield, Kans. 


In her article Professor 
Keen's Bibles [December, 1972, 
page 2], Helen Johnson repeats 
a bit of misinformation which is 
found also in the United Methodist 
lesson series for fifth and 
sixth-grade students this quarter. 
It is that John Wycliffe was 
responsible for the first English 
translation of the Bible. 

In fact, the four Gospels had 
been translated into English about 
the year 1000 in a version of 
great literary merit. The number 
of copies of this translation 
still in existence indicates that 
it had widespread use, at least 
before the Norman Conquest. 

There is also a translation 
of the Pentateuch plus the Book of 
Joshua ascribed to the great 
old English scholar Aelfric which 

is also found in many manuscripts. 
Besides these there were metrical 
translations of the Psalms. 
Together they do not constitute 
the whole of the Bible, but they 
certainly make up the most 
useful parts of it. 

My objection to Miss Johnson's 
statement is not merely technical. 
So much is inferred about the 
politics of the medieval church 
which is easily refuted once one 
understands that there were 
English versions of parts, at least, 
of the Old and New Testaments in 
wide circulation in England for 
350 years before Wycliffe's time. 

Columbus, Ohio 

Our thanks to reader Davis for 
pointing out that portions of the Bible 
were translated before the 14th cen- 
tury. It remains true, however, that 
the Wycliffe translation of 1384 is 
recognized as the first English text of 
the entire Bible. — Your Editors 


In Helen Johnson's enjoyable 
article Professor Keen's Bibles 
this statement appears: "There 
are no verbs or consonants in 
unpointed [Hebrew] text." 

It has been some time since I 
studied Hebrew, but almost anyone 
would agree that there is not 
much left of a language that has no 
verbs or consonants. If I recall 
correctly, the Hebrew language, 
in unpointed manuscripts, has 
both verbs (although forms of the 
verb to be are omitted) and 
consonants, but no vowels. 

fowa City, Iowa 

You are right, Mr. McFarland. The 
Interpreter's Bible tells us that apart 
from Akkadian, Semitic languages 
have used consonantal scripts only, 
and other means have had to be de- 
vised to express vowel sounds. Spe- 
cial signs were created and placed 
above, within, or below consonants 
to represent vocalic sounds. These 
signs are called pointing, according to 
The Cambridge History of the Bible. 
— Your Editors 


Cover — Together Staff • Pages 4-5-6-7-8 — Henry 
Angelo-Castrillon • 12-23 Bot.— Rr-IS • 19— Connie 
Myer • 24 — Ronold L. Freeman • 25 — The United 
Methodist Publishing House • 26 — Courtesy of Medi 
cat Economics • 28 Top — Courtesy of the State His- 
torical Society of Colorado, Bot. — Joe Swan • 46- 
48— Gordon L. Burgett • 21-22-23 Top-29-30-31 - 
32-33-37-38— George P. Miller. 

March 1973 TOGETHER 35 

With young Indians in Oklahoma: 

Plain Talk 
on the 


Text by Herman B. Teeter 
Pictures by George P. Miller 

SOMETIMES I think you white people must be very 
lawless — -or you wouldn't have so many laws!" 
An American-Indian student was speaking earnestly 
to a group of young white adults gathered around him 
on a campground near Anadarko, Okla., one hot day 
last August. His listeners included a score of young 
United Methodists from Ohio, Indiana, and Illinois. 

"I'm going to try to major in law because I see a 
distinct need for Indian lawyers," he continued. "There 
are so many treaties and laws on the books relating to 
Indians that it really takes an expert to know exactly 
what is what." 

One visitor broke in: "What can we as individuals 
do to aid the Indian people in their search for identity 
and justice?" 

"As I see it," the Indian youth replied, "you white 
people first tried to civilize our people. Now you are 
going to have to humanize your own people." 

The young white adults had been invited by Indian 
young people to participate in an art and culture sem- 
inar on the district campground of the Oklahoma Indian 
Missionary Conference, six miles southwest of Anadarko. 
They were there to look and listen, not to argue, and 
this was to be the last of four seminars in 1972 spon- 
sored by the United Methodist Board of Education's Di- 
vision of the Local Church. Previously, similar groups un- 
der the leadership of the Rev. Lander L. Beal, then di- 
rector of young-adult ministries for the division, had 
visited Washington, D.C., Nashville, Tenn., and New 

Orleans, La. All four seminars, according to Mr. Beal, had 
as their purpose the exchange of ideas, concerns, ob- 
servations, impressions, and perspectives among young 
adult Christians: 

"We wanted to help each of the participants under- 
stand what the Christian faith is saying and how it is 
being expressed in the events and activities of our time." 

Of equal importance, Mr. Beal pointed out, the 
board's program was designed to encourage young-adult 
ministries in local churches throughout The United 
Methodist Church. 

"We have found that there are no young-adult groups 
in many churches," Mr. Beal said. "When you talk to 
the leaders in these churches about organizing such 
groups, they don't know where to start. So we had to 
find some way to get them together. 

"Young adults today have both time and money and 
they like to travel — but they want to travel with a pur- 
pose. Here in Oklahoma they are zeroing in on Indian 
art and culture. The entire series of seminars has pro- 
vided the opportunity for them to travel together; to 
meet with other young adults in true fellowship. A sem- 
inar such as this is a handle by which we can get to- 
gether, generate enthusiasm, and encourage our young 
adults to go back home and start working with a young- 
adult ministry in their own local churches." 

A principal organizer of the Oklahoma seminar was 
Billie R. Nowabbi, an associate on the staff of the 
Oklahoma Indian Missionary Conference. She had par- 
ticipated in the earlier visit to Washington, D.C., and 
believed it would be worthwhile for young Indian adults 
in her conference to develop a program and ministry of 
their own, and that a dialogue between Indian and 
white young adults would be enlightening to both. 

During the three-day session there was plenty of plain 
talk as the young Indians described the role of their 
people as that of another minority lacking representation, 
not only socially, politically, and economically but within 
United Methodism itself. 

One complaint was that Indian representation in the 
quadrennial General Conferences of the church "simply 
hasn't existed." 

"We had a few Indians in attendance at the last 
General Conference," one said. "But we were there 
more or less as observers, just to be seen and to be 
patted on the head . . . just so everybody else could 
say: 'Well, you know, we do have Indians here!' But we 
were really given a slap in the face because we had no 
voice privileges, no voting privileges, and were more or 
less just sitting there watching things, not really par- 
ticipating in anything. 

"We United Methodist Indians do have a lot to con- 
tribute to the church. We think many of the things we 
have to offer would benefit you white people also. But 
the only way we can have this chance is to have more 
political power in The United Methodist Church. Yes, 
of course, we do have leadership at all levels in our own 
conference — except at the top." 

Hope was expressed that white people would whole- 
heartedly support Indian programs, concerns, and in- 
terests — with money instead of sympathy. 

"I don't think Indian people need oversympathetic 
whites, but your concern and interest is important," 
one young Indian declared. "It is not enough, however, 


March 1973 TOGETHER 

For three days last August young adults from United 
Methodist churches in the Midwest were guests of their 
Indian counterparts in the Anadarko, Okla., area. They 
attended the preliminaries of an Indian dance contest 
(above); toured Indian City USA, an authentic restoration 
open to the public (upper right); and engaged in frank 
discussions with young United Methodist Indians on 
their conference campground southwest of Anadarko. 




I r- -•.>'■ 



An uninvited but entertaining (and always welcome) guest at the Indian Art and Culture Seminar was 
seven-year-old Sammy Goombi. A decided extrovert, Sammy roamed the campground with his two prized possessions: 
an old horse at the end of a rope and a musical instrument which, it turned out, he could only strum. 

for you to come to us and say, 'Oh, you poor Indian, 
how can I better your situation?' You are not going to 
be able to do this until you help your own people first. 
If you have interest and concern — and an open mind on 
some of the issues we raise — that is enough." 

After sharing what was described as a typical Indian 
meal (a dish resembling Mexican tacos), the group visited 
Indian City USA at Anadarko. This is said to be the only 
authentic restoration of American-Indian dwellings and 
way of life and is situated on the site where Tonkawa 
Indians were massacred by a band of Shawnees and 
other mercenaries during the Civil War. Indian City 
USA was constructed under the supervision of the de- 
partment of anthropology, University of Oklahoma. 

In Nashville a few months earlier, the young-adult 
group had found a way of life in absolute contrast to 
the tepees, adobe huts, drying and burial racks, and the 
arts and crafts of the early American Indians. In Music 
City USA they visited recording studios and talked to 
Country and Western stars. In New Orleans, during 
Mardi Gras, they studied mass celebration — another 
world far removed from the one they explored on the 
plains of Oklahoma. 

"At Mardi Gras, we tied into the historical and religious 
significance of mass celebration. We wanted to know 
what ministry can be offered to people gathering in a 
city for a mass celebration — for a big football game or 
for any other reason," said Mr. Beal. 

The 1972 visits to New Orleans and Nashville were 
regarded as so successful that both will be repeated in 
1973. The Mardi Gras seminar is planned for March 4-7 
with the Rev. Donald C. Cottrill (P.O. Box 4325, Shreve- 
port, La.) as coordinator. David Ogden of Belmont 
United Methodist Church (2007 Acklen Ave., Nashville, 
Tenn. 37212) is coordinator for the 1973 Nashville Sound 
seminar on May 4-6. 

At the conclusion of the Indian Art and Culture 
Seminar in Oklahoma last August, Mr. Beal said he be- 
lieves the so-called gap between generations is more 
imagined than real. 

"Young adults need a strong model," he said. "They 
need someone to talk to, someone who will listen to 
them — not just about their problems, either. They are 
looking for a considerate adult who has lived through 
the young-adult period of life and has not forgotten. 
And, by the way, they want to know if their views are 
sincerely considered when decisions are made in the 
local church. 

"I think the mass media has misled many into believ- 
ing that if one is over 30, he has nothing to offer young 
adults. This is far from the truth. Many of our local 
United Methodist churches have developed exciting 
young-adult ministries in the last three years through 
dedicated adults and young adults working together. 
Both must be present in ministry." □ 


March 1973 TOGETHER 

King Jesus' 

Manual of Arms for the Armless 

War and Peace from Genesis to Revelation. Vernard Eller, popular author of The 
Mad Morality, finds that the Bible as a whole presents a unified argument 
concerning war and peace. He does not see the New Testament teachings 
as refuting those of the Old Testament. This discovery brings some new under- 
standings. Dr. Eller's sharp wit and serious intentions surface in a highly- 
readable book. $4.75 

A Feast for a Time of Fasting 

One of America's most popular religious jour- 
nalists spreads a spiritual feast before each 
reader in these unusual Lenten meditations. 
Louis Cassels looks at the problems and foibles 
of 20th-century man. Illustrated. $2.95 

A Wayfarer's Book of Devotion 

Reflecting a variety of interests, moods, and 
subjects, these forty-four spirited devotions 
beautifully intertwine past and present as a 
pattern for stronger belief, greater hope, 
and deeper love in a world in search of answers. 
Follows the Christian year. Woodrow A. Geier. 

Head for the High Country 

From ranger recruit to camp director, David L. 
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of Philmont Scout Ranch, high in the moun- 
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Disasters That Made History 

From Minnesota to Georgia, from Nova Scotia to 
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Mysticism: Its Meaning and Message 

An overview of mysticism in its historical, 
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of the ages, especially that in Christian devotional 
classics. Georgia Harkness. $5.50 

Youth Devotions on the Jesus Who 
Was Different 

Jesus challenged false principles, exposed wrong 
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L. Cook relates Jesus' differences to the issues 
that confront young people today. $3 

at your cokesbury bookstore 


the book publishing deportment of 
the united methodist publishing house 

March 1973 TOGETHER 39 

you Asked,.. 

What is the present situation between blacks in 
the U.S. and Africans toward forming a unified 

Will we see our loved ones again? 

Not as we have known them on earth. Cod is the 
God of the living, not of the dead. Even in this life 
our loved ones change so much that they are often 
quite different at death from what they were in the 
prime of life. 

The positive side of this question is more impor- 
tant: Who and what will we know in eternal life? 
No one knows for sure, but the New Testament 
gives us some answers. It affirms what the First 
Epistle of John makes clear: "My dear friends, we 
are now Cod's children, but it is not yet clear what 
we shall become. But this we know: when Christ 
appears, we shall become like him, because we 
shall see him as he really is." (1 John 3:2, Cood 

— Bishop James 5. Thomas 

I feel this emptiness inside and feel I have no real 
Christian experience. What can I do to strengthen 
my faith? 

One young person told me this worked well for 
him: "Read the Word — get a reference Bible, go 
to Bible-study groups, memorize verses. Seek fel- 
lowship with committed Christians. Co to a Chris- 
tian coffeehouse if you have one nearby. Visit other 
churches. Pray, trusting Cod to fulfill all his prom- 
ises in you." 

—Dale White 

Will the television industry ever stop portraying 
the Protestant clergyman in criminal and unchris- 
tian roles? What can be done to prevent it? 

Those persons or groups that cannot effectively 
defend themselves are often victims of negative 
image-makers. Television, like any other industry, 
is sensitive to organized protest. Since Protestants 
are often considered highly varied and poorly 
organized as a unit, three types of action may be 

First, an organized ecumenical group of Prot- 
estants can present strong statements to those who 
control the television industry. If this is done all 
over the country in an organized way, it is certain 
to have some effect. Second, individuals and local 
churches can make similar statements calling for a 
fair presentation of Protestant clergy by the in- 
dustry. Finally, we can support our denominational 
television agencies through which there is a posi- 
tive national projection of the Protestant clergy. 

— Bishop James S. Thomas 

It depends upon what you mean by "unified 
nation." I am certain you do not mean physical 
unification for that possibility is remote. But there 
are other ways to achieve unity, such as getting 
blacks unified on the basic issues of culture, ide- 
ology, and purpose. 

The racism prevalent in southern Africa, the un- 
reported wars of liberation in Portuguese Africa, 
and U.S. support of Portugal, South Africa, and 
Rhodesia are issues that not only unify black Ameri- 
cans but promote political and social unification 
with Africans as well. 

American blacks are just as divided as the rest 
of our society, and nations within the continent of 
Africa do not see eye-to-eye on everything either. 
Yet, Pan-Africanism (unity between Africans and 
American blacks) long has been the dream of many 
African leaders and growing numbers of U.S. blacks 
on a cultural and heritage level. How close it is 
to reality only time will tell. But such unification 
would be a momentous accomplishment. 

— George M. Daniels, Director 

Interpretive Services 

United Methodist Board of Global Ministries 

I think I grew up too fast. I just can't make it with 
the high-school crowd. No one my age talks a 
language I'm interested in learning. I do well with 
adults, but they have their own interests and I 
don't fit in. I am desperate! What can I do? 

A letter I received recently may offer a possible 
clue to you: "I was really a messed up 13-year-old 
until I became friends with two girls 79 and 20. 
The 20-year-old introduced me to Cod. After her 
help, the pieces of the puzzle fell into place for me. 
She is getting married soon, and I'm having fun 
helping her make preparations. The other girl is as 
wonderful a friend as I've ever had. She is old 
enough to advise and young enough to understand. 
She says I've even taught her a few new values." I 
see a fascinating new ministry opening up — young 
adults helping teen-agers through the tough years. 

—Dale White 

You Asked ... is Together's general question 
column dealing with such subjects as family, Chris- 
tian faith, church organization, social issues, per- 
sonal problems, and other concerns. Answers are 
supplied by church leaders in specialized fields as 
well as regular contributors Bishop James S. 
Thomas and Dr. Dale White. Questions should 
be submitted to You Asked, c/o Together, 1661 
North Northwest Hwy., Park Ridge, III. 60068. 

— Your Editors 


March 1973 TOGETHER 


A CHRISTIAN focus on the visions of reality and illusion 
that come to us from books, music, broadcasting, the 
theater, and other art forms. 


Anthropologist Margaret Mead hasn't been known as 
a religious writer, but she has been a Christian all her 
life, and over the years she has given generous amounts 
of her time, energy, and freewheeling intellect to church 
meetings and task forces. 

In Twentieth Century Faith: Hope and Survival (Harper 
& Row, $6.95) she offers a vision of hope for Western 
culture in which medicine, science, religion, and ethics 
would be fused into a caring life-support system. "Faith 
and architectural principles erected our great temples 
and cathedrals," she says. "Faith and the human sciences 
are needed to erect a social order in which the children 
of our enemies will be protected as our own children, 
so that all will be safe." 

A part of Harper & Row's Religious Perspectives series, 
this book is as sparky, vital, and crowded with examples 
from life as Dr. Mead's work usually is. 

To understand her independence and self-assurance, 
read her autobiography Blackberry Winter: My Earlier 
Years (Morrow, $8.95). She bypasses her work and con- 
centrates on telling about her growing up, her marriages 
(she has had three, all to anthropologists, all ending in 
amicable divorces), and the birth and growing up of her 

"When I was 16 years old," she writes, "I read a text 

set like a flowered valentine on the office wall of an 
old country doctor: 'All things work together for good 
to them that love Cod.' I interpreted this to mean that 
if you set a course and bend your sails to every wind 
to further the journey, always trusting that the course 
is right, it will, in fact, be right even though the ship 
itself may go down at any time during the voyage." 

That's Margaret Mead, secure in the sturdiness of her 
faith that our lives lie in the providence of God. 

I doubt if any modern man or woman has given more 
consistent and prayerful thought to the concept of dis- 
ci p I e s h i p than missionary-evangelist E. Stanley Jones [see 
page 22 of this issue for more about him]. He has been 
called the greatest Christian missionary since Paul, and 
in his late eighties he still keeps a schedule that would 
be exhausting to a man half his age. 

Through the years he has been a prolific writer, and 
his latest book offers a solid basis from which people 
can work out their daily lives as Christians. It is The 
Unshakable Kingdom and the Unchanging Person (Abing- 
don, $5.95). Also new is Selections From E. Stanley Jones: 
Christ and Human Need (Abingdon, $4.95). For this his 
only daughter, Eunice, and her husband, United Method- 
ist Bishop James K. Mathews, gathered more than 500 
passages from his writings. Combine it with The Un- 
shakable Kingdom and the Unchanging Person, and you 
have a compelling short course on how to live life as 
a Christian. 

In the latter part of the 18th century a Quaker minister 
who was preaching through the American colonies was 
saying things that sound like today's newspaper. 

In The Journal and Major Essays of John Woolman 

The woodcut 

Thrones for the Twelve 

is the work 

of Howard W. Ellis, 

pastor of the 

Main Street United 

Methodist Church in 

Boonville, Ind. 

Dr. Ellis is known 

for bringing his easel 

into the pulpit 

and combining 

pictures with words 

in his preaching. 

March 1973 TOGETHER 41 

(Oxford, $10.50) we hear him linking 
poverty to wasteful consumption and 
calling for simplicity as a life-style. 
On slavery, John Woolman writes 
about the corruption of the oppres- 
sors and the demoralization of the 
oppressed. He even brings up the 
question of reparations to blacks and 
considers refusing to pay taxes as a 
form of antiwar protest and civil dis- 

The journal is a remarkable sharing 
of the maturing of the famous Quak- 
er's own faith. 

Both it and the essays in the collec- 
tion were edited by Woolman 
specialist Phillips P. Moulton. 

"/ am struggling 

to sort out 

my small responsibility 

from all that needs to be done 


not to feel guilty 

for not being 

a hero." 
Lord, Could You Make It a Little 
Better? (Word, $4.95) is minister 
Robert A. Raines writing as everyman 
—husband to Peggy; father to Cath- 
arine, Barbara, Nancy, and Robert, 
)r.; unique person with universal 
fears and yearnings. He talks to Cod 
in everyday language, sometimes in 
poetry, sometimes in prose, and in 
his prayers he speaks for us all. 

Science-based technology in the 
light of the future of mankind and 
the role of the Christian church has 
been the focus of a two-year study 
by a special task force of distin- 
guished thinkers. Cosponsors of the 
project were the National Council of 
Churches and Union Theological 
Seminary of New York. 

A paperback book that came out 
of it was used as a premeeting study 
document for the National Council's 
recent triennial General Assembly. I 
recommend To Love or to Perish 
(Friendship Press, $1.95) because it 
is a readable, stimulating look at the 
present and future of transportation, 
computer technology, nuclear energy, 
electricity, population growth, ge- 
netic engineering, and problems like 
poverty and war. These concern us 
all. The viewpoints of some very 
brilliant people in science, social 
science, religion, economics, and the 
humanities are reflected. Oddly, 
though, the area of technology itself 
was not heavily represented on the 

task force. The report might have 
been still stronger if it had been. 

Editors of Jo Love or to Perish 
were task force cochairmen J. Edward 
Carothers, former associate general 
secretary of the National Division of 
the United Methodist Board of Mis- 
sions who served as executive direc- 
tor of the task force, and anthropolo- 
gist Margaret Mead (there she is 
again!); plus task force members 
Roger L. Shinn, professor of Christian 
social ethics at Union, and specialist 
in computer utilization Daniel D. 

". . . the issues raised by science- 
based technology, far from letting 
mankind evade issues of social justice 
and distribution of power, will re- 
quire individuals and societies to 
meet the old issues more forthrightly 
than in the past," the task force con- 
cluded. Its recommendation: "We 
must learn to love or we will perish." 

He came from a comfortable up- 
per-class family, had a terrible falling 
out with his straight businessman 
father, and rebelled against the afflu- 
ent life in which he had been raised. 
His new life-style included a life of 
wandering, a disregard for conven- 
tional hygiene, and a vague but de- 
termined idea that he could save 
the world by preaching love. 

It is easy to identify St. Francis of 
Assisi with the dropouts of today, 
but Lawrence Cunningham, who 
edited Brother Francis: An Anthology 
of Writings by and About St. Francis 
of Assisi (Harper & Row, $5.95), says 
that this is an oversimplification. 
While Francis revered the world of 
nature and disdained the world of 
wealth, he was no hippie saint. He 
was a man who could participate 
fully in the culture of his day and 
yet stretch beyond it, says Dr. Cun- 
ningham, who believes that Francis's 
importance to our own time is in the 
seriousness with which he took his 
faith. "He tried Christ and was not 


A lot of film-goers will see The 
Poseidon Adventure (PC) simply as 
a spine-tingling suspense thriller, but 
a theological thread also runs through 
this picture about a little group of 

people who are trapped in a cap- 
sized ocean liner and elect to follow 
a leader "up" through the upside- 
down ship to the propeller shaft 
where the steel is only one inch 
thick instead of two. 

The leader, played by Gene Hack- 
man, is a liberal-style minister who 
tells them that God wants people 
who will take care of their own 
problems. "Don't pray to Him but 
to the little bit of him which is 
within you." He promises them that 
if they can reach the shaft they vv/7/ 
be rescued. Except for another min- 
ister who chooses to stay behind 
with the injured and hopeless, other 
survivors who refuse to come with 
our little band are depicted as sheep 
following false leaders, already lost 
to salvation. 

The little group struggles to the 
hull through incredible dangers and 
difficulties. Then finally, almost at 
their goal, their own efforts won't 
get them any farther. Salvation calls 
for prayer and a sacrifice. 

In the cast are Gene Hackman, 
Shelley Winters, Jack Albertson, 
Ernest Borgnine, Red Buttons, Stella 
Stevens, Carol Lynley, and Roddy Mc- 
Dowall. It's a fine cast, but the play- 
ers are handicapped in delivering 
full-dimensional performances be- 
cause all play people in crisis. Still, 
Gene Hackman, Shelly Winters as an 
aging but valiant Jewish woman, and 
Stella Stevens, playing a former pros- 
titute just married to a policeman, 
come through with great humanity. 

There are big flaws in this picture. 
It starts too slowly, and it contains 
some irrelevant material in the begin- 
ning. Once you get absorbed in the 
suspense, though, you will probably 
forget them. 

Among the offerings on neighbor- 
hood screens you will find these: 

Man of La Mancha (PG) gives us 
the story of Don Quixote in the 
musical form in which it appeared 
on Broadway. Something is lacking, 
though, in the film version. Peter 
O'Toole plays the dual role of Span- 
ish writer Miguel de Cervantes and 
his fictional lunatic who thinks he 
lives in a vanished world of chivalry. 
Sophia Loren is the trollop Aldonza 
and the lady Dulcinea. James Coco is 
Don Quixote's faithful servant. 

Child's Play (PC) isn't. More about 
children than for them, it centers 
on deliberate violence as some of 


March 1971 TOGETHER 

the students of a boys school practice 
it on other students. There is also 
conflict between two faculty mem- 
bers, played by James Mason and 
Robert Preston. 

Snowball Express (C) is typical 
Walt Disney fare. This one is about 
a man who inherits a tumbledown 
resort hotel in Colorado. Dean Jones 
is the man, Nancy Olson, Johnny 
Whittaker, and Kathleen Cody are 
his wife and children. 


We have a good variety of specials 
coming up on the commercial net- 
works in the next few weeks, and 
two series on public television de- 
serve attention. Masterpiece Theater, 
on public stations, begins the five- 
part BBC dramatization of Aldous 
Huxley's novel Point Counter Point 
on February 18. And already on the 
public stations is The David Susskind 
Show, a sometimes abrasive panel 
series that deals with controversial 
subjects. See local listings for times 
when these are carried on your sta- 

On the commercial networks, look 

Feb. 15, 8-9 p.m., EST on CBS— The 
Violent Earth, a National Geographic So- 
ciety special on volcanoes, hurricanes, 
and other devastations of nature. 

Feb. 18, 8 p.m., EST on ABC— The Ten 
Commandments. Film starring Charlton 

Feb. 20, 8-8:30 p.m., EST on CBS— The 
Cat in the Hat. Animated version of the 
favorite Dr. Seuss story. 

Feb. 25, 7:30-8:30 p.m., EST on NBC— 
Highlights of the Ringling Bros, and 
Barnum & Bailey Circus. 

Feb. 25, 8:30-9:30 p.m., EST on NBC- 
Country music special. 

March 2, 8-10 p.m., EST on NBC- 
Peter Pan, starring Mary Martin. 

March 7, 10-11 p.m., EST on NBC- 
Musical version of Dr. jekyll and Mr. 
Hyde. Stars Kirk Douglas. 

March 9, 9-11 p.m., EST on NBC- 
Don Quixote, starring Rex Harrison. 

March 10, 8-11 p.m., EST on ABC- 
Long Day's journey Into Night. British 
National Theater production of Eugene 
O'Neill autobiographical drama starring 
Laurence Olivier and Constance Cum- 

March 11, 5-6 p.m., EST on CBS— New 
York Philharmonic young people's con- 
cert: Virtuoso Orchestra and a Show-Off 
Concert. Michael Tilson Thomas con- 

— Helen Johnson 



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March 1973 TOGETHER 43 

From That Moment 

By Victor W. Wheeler 

SWING your partners!" sang out 
the caller above the fiddle. I 
reached for my new partner's 
hand — and grasped a deformed stub! 
A shudder of revulsion gripped me. 
Shame at my uncharitable reaction 
slowed my exuberant steps to a 
shuffle, and the fiddle became a rau- 
cous squeak in my ears. 

That was my first experience with 
physical disability, as an impression- 
able youth at a neighborhood square 

Years later, I was the executive sec- 
retary of a regional lumber trade as- 
sociation, a job that put me in 
contact with all sorts of people. Yet 
even then, I felt ill at ease and im- 
patient when I encountered handi- 
capped persons whose appearance 
I thought repugnant or whose per- 
sonal behavior seemed in any way 

Looking back, I realize that I could 
have weathered those years with less 
distress to myself — and much less 
hurt to others — if I had recognized 

that the fundamental problem was 
not their handicaps but my attitude. 

I had left that neighborhood 
square dance preoccupied with the 
deplorable shock I had felt. I vowed 
then to strive for a maturity that 
would never again let such a feeling 

It is not easy. A few years later, 
in college, I faced it again when 
my roommate happily introduced me 
to his fiancee. She removed her 
drooping hat to reveal a badly 
scarred face, and I felt myself grow 
rigid. That evening at my desk, I 
tried to visualize how Tom's fiancee 
would look without the disfigured 
cheek. I wondered how my hand- 
some roommate could be so devoted 
to this girl. 

Tom must have sensed what I felt. 
"She's a whiz in chemistry," he told 
me. "That's her major field. She 
wouldn't give it up as a career even 
after her laboratory accident." 

"You knew her before that?" I 
asked, trying to sound casual. 

Tom switched off his desk lamp. 
"No. Only since she transferred here 
to the university." 

He walked over and put his hand 
on my shoulder. 

"You have to accept and love peo- 
ple as they are, Vic, not as they were 
in the past, or as you hope they will 
be in the future." 

Years later I spent a weekend at 
a mountain lodge with an amputee 
on crutches. This time I didn't flinch 
when I saw the neatly pinned-up 
trouser leg. I was proud of my newly 
found "maturity." 

If I didn't respect my fellow guest, 
at least I tolerated him. Though he 
talked too much, I stoically bore my 
misfortune at being thrown together 
with him. 

Before the weekend had gone very 
far, I realized that while I had con- 
quered my outward behavior to save 
hurting another person, my own in- 
ner feelings, if somewhat more con- 
trolled, remained unchanged. 

As I contemplated this, Jay leaned 


March 1973 TOGETHER 

his crutches against the rustic railing 
and sat on a chair next to mine. 

"Once I was an altar boy," he said, 
"but look at me now!" Then he told 
me how a painful bone disease, sur- 
gery, and prolonged medication had 
led to drug addiction. He spoke of 
his lonely but successful fight against 
drugs, of his wife's inability to stand 
by him during that trying period, and 
of the loyalty of his mother and son. 

At last I was able to look at Jay 
beneath the surface, at his motiva- 
tions, his joys, and his sorrows. Now 
we were talking of the career in ac- 
counting that he planned to resume, 
of books, drama, and travel. 

When I had taken the trouble to 
find the inner man, I discovered that 
lay was more than an amputee; he 
was a fascinating, pulsating human 
being in need of acceptance and 
companionship, understanding, and 

Perhaps ths experience should 
have straightened out once and for 
all my attitude toward handicapped 
persons. But when posters appeared 
advising, "Employ the handicapped," 
I could not summon the courage to 
do so. 

How could I heal myself? What 
did Christ do when he healed the 
halt and the blind? He took action. 
He laid his hands on the leper. He 
urged action. "Rise, take up your 
pallet, and walk." Perhaps that is the 
key, I thought. 

I read many reports on the suc- 
cessful employment of handicapped 
persons. I read articles about dis- 
abled persons who were eminently 
successful. I visited centers where 
handicapped persons were being 
trained to do many types of jobs. 

I was amazed at their acceptance 
of their handicaps and their adjust- 
ment to work situations. I could not 
help admiring them in the fullest 
realization of their capabilities. 

I recall a badly paralyzed woman 
at one center I visited. She moved 
about by means of braces and sheer 
will power, but when she saw a 
blind man having difficulty in orient- 
ing himself to the surroundings, she 
tortuously made her way to him and 
aided him in a natural and friendly 
way. Returning, she shook her head 
slowly and said aloud to herself as 
much as to me, "There, but for the 
grace of God, go I." 

Her words made an indelible im- 
pression upon me, and I believe it 

was this momentary drama that led 
me to pray that the final obstacle 
to my full acceptance of handicapped 
persons, an inner, irrational holding 
back, would be swept away. This was 
the turning point: in confessing that 
I could not overcome the problem 
simply by willing it away, it vanished! 

From that moment, I found that 
my eyes no longer were fastened 
on other persons' physical attributes. 
When I hired a pretty young clerk, I 
failed to notice her shorter left arm 
until she reached for her first salary 

Needing a capable accountant, I 
summoned Jay, the sociable extro- 
vert, as an associate. Now able to 
project myself into his place and see 
life through his eyes, I could accord 
him the dignity and respect that were 
his right. 

I found prompt and excellent ser- 
vice from a handicapped shoe-repair 
man around the corner; I found 
courteous treatment and a good start 
each morning from a philosophical 
blind concessionaire at the post 

At last, I turned my efforts toward 
encouraging the handicapped to fur- 
ther self-development that would en- 
able them to realize their maximum 
potentials. I hired a carpenter, on 
probationary release from a psychi- 
atric hospital, to build cabinets in 
my offices. I hired an alcoholic to 
paint and redecorate the office suite. 
Their work was most satisfactory. 

Those to whom I could not offer 
suitable employment were referred 
to leading employers in my industry. 
Over and over again, it was demon- 
strated that the work of the handi- 
capped measured favorably with that 
of nonhandicapped workers perform- 
ing similar tasks. 

Remember the crippled woman I 
saw aiding the blind man that day' 
She had said: "There, but for the 
grace of God, go I." 

I told how her words made an 
indelible impression upon me, but I 
forgot to mention one thing: I hired 
that woman on the spot. She proved 
to be a remarkably proficient, depen- 
dable, and loyal secretary-typist. □ 


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\l,i, 19 ; K)(.. I llll K 

Lay leaders for the 
United Evangelical Church 
are being trained at 
the Center for Theological 
Studies, located in 
Quito (pictured at left). 
Indians (above) are 
attending a weekly fair in 
Otavalo where some of 
the church's future 
mission activities will 
be carried out. 

4ft March 1973 TOCrTHFR 

In 1965, five North American denominations merged efforts in Ecuador to form the 

United Evangelical Church. Then outside support was cut sharply, forcing the new church to become 

autonomous. The result — a bold church emphasizing lay leadership and Christian education. 

Ecuador's Church- 
Very Much Alive 

Text and Pictures by Gordon L. Burgett 

THE LONG alley-like entrance to the headquarters of 
the United Evangelical Church of Ecuador is decep- 
tive. Its severe, aging buildings with quiet pastel 
surfaces suggest a tired faith with an unmovable hier- 
archy and steadfast dogma. 

Then you meet Rene Tufiho, national president and 
rector of the Center for Theological Studies, and the 
illusion disappears. His dark hair and moustache con- 
trast with a bright yellow turtleneck shirt. Heads pop into 
his office to joke, ask advice, offer a cup of coffee. For 
three hours he gestures, laughs, explains, and shares the 
joy of being the 32-year-old "blindly chosen" head of a 
church "that makes sense — and more sense every day." 

Tufino's explanation of how he became head of the 
Ecuadorian church is at once offhanded and serious: 

"They picked me because they wanted a change and 
didn't have anybody else. And also because I'd been at 
a Mexican seminary for five years! Kind of a desperate 
grab, a real gamble — but I think it's paying off." 

Indeed it is. A month before his election by the 
church's National Assembly, the then directorate of the 
church had reached an impasse with U.S. mission 
boards upon whom the church depended for financial 
support. Local leaders had threatened to disband the 
United Evangelical Church (UEC) of Ecuador if the North 
Americans reduced pastoral support. Yet the sponsoring 
groups insisted upon just such a reduction, to assure 
the long-range emergence of a truly autonomous Ecua- 
dorian church. Worse yet, when he was chosen, Tufiho 
had no knowledge of this seemingly insoluble stalemate. 

A quick retracing of the history of Protestantism in 
Ecuador helps explain both the nature of the conflict and 
the unique position of the United Evangelicals today. 

Ecuador was the last Latin American nation to break 
the colonial Catholic religious monopoly. The first Prot- 
estant group did not arrive on its Pacific shores until 
1895. The Christian and Missionary Alliance and the 
Gospel Missionary Union, the first to establish roots, set 
a conservative Protestant model that still predominates. 
At least 85 percent of the country's estimated 15,000 
Protestants are fundamentalists. 

Methodist activity in Ecuador was sporadic until July 
of 1965 when two key events signaled a turning poini 
for liberal Protestantism: the Rev. and Mrs. Ulises Her- 
nandez arrived from Mexico under the auspices of the 
Latin American Evangelical Mission Board — the first 
Methodist missionaries in a new program that had 

assigned Ecuador to be supported entirely by Methodists 
outside of the United States. In this case support was by 
Methodists from Latin America and Waldensians ia Cal- 
vinist sect originating in southern France) from Argentina 
and Uruguay. In the same month five U.S. -based denomi- 
nations — Church of the Brethren, United Chute. h of Christ, 
United Presbyterians, Presbyterian Church in the USA, 
and Evangelical United Brethren (now United Method- 
ist) — combined forces to form the United Evangelical 
Church of Ecuador. 

From the outset the United Evangelicals sailed against 
the prevailing authoritarian religious winds in Ecuador: 
Catholicism remained traditionally ultraconservative, and 
the dominant Protestantism, known to most Ecuadorians 
through HCJB, the powerful "Voice of the Andes" radio- 
TV network, preached a moralistic "don't smoke, drink, 
dance, or swear" pietism. 

In contrast to both these groups, the United Evangeli- 
cals stressed the inseparability of religion from life's 
social and economic realities. They proposed accomplish- 
ing the true biblical commands through freedom of 
thought and acts of conscience. They emphasized the 
importance of education — religious and secular educa- 
tion — and the necessity of a dialogue among all Chris- 
tians, including Catholics. They were quickly branded as 
radicals and promptly dismissed as a noisy, misguided 
fringe numbering but 300 in 11 tiny Indian congregations. 

During its first five years the United Evangelical Church 
was more concerned by an internal crisis that threatened 
its continuity than by its public image. Should pastors 
be self-supporting or ordained, full-time clergymen? 

The real heart of the problem was economic. The 
parent U.S. mission boards reduced their financial sup- 
port for pastors almost 50 percent from 1966 to 1972, 
to pressure the Ecuadorian church to establish its own 
autonomy. By 1975 all of a pastor's income will have to 
come from his local church. 

Rafael Sarabia, pastor of a church in Santo Domingo 
de los Colorados and UEC's coadministrator for the entire 
western part of the country, says this places tremendous 
burdens on local congregations. "In Santo Domingo our 
church members are from the poorest classes," he says. 
"As much as they want to, they simply can't contribute 
much and still survive. In fact I'm not sure that any of 
our churches can afford a pastor much longer." 

From 1965 to 1970, Ulises Hernandez, the missionary 
from Mexico, was a driving force behind the new United 

March 1973 TOGETHER 47 

Rene Tufino (above) is president of the 

eight-year-old church and rector of the Center for 

Theological Studies. Pastor Rafael Sarabia 

(at left below) talks with missionary 

Ulises Hernandez. The two men share church 

administrative duties in western Ecuador. 

Evangelical Church and the prime motivator for Quito's 
much-needed Center for Theological Studies. In 1970 he 
requested a transfer to Santo Domingo to work closer 
with the rural followers — the new congregations. He, too, 
thinks the economic shift is taking place too quickly. 

"The churches in the United States that formerly sup- 
ported the idea of a full-time pastor, and introduced it 
to Ecuador, now tell us it's a thing of the past," Mr. 
Hernandez says. "It's hard to accept so sudden and total 
a change because the full-time pastor was the model we 

have used since our inception. It would have been a lot 
easier to have just begun like the Pentecostals. They have 
always felt that the pastor should support himself." 

A few years back there were nine ordained ministers in 
the UEC. Today there are seven including Pastors Tufino, 
Hernandez, and Sarabia. Two have left. Likewise, control 
of the National Assembly has switched from ministerial 
to lay hands. The election of Tufino as president of the 
UEC signified the change, and the two-year trend toward 
local lay leadership has become irreversible. 

We asked Mr. Tufino if the sole cause of the change 
was the mission boards' reduction in pastoral support. 

"Not really — they've just forced us to accept an in- 
evitable problem sooner than might otherwise have been 
the case," he said. "The full-time pastors haven't been 
all that effective anyway. Many congregations lost con- 
fidence in them and in the church as a whole. In some 
cases they simply couldn't lead. . . . More than anything 
it became clear that with churches so small the best form 
of ministry comes from the members themselves. Instead 
of a lordly caretaker with ignorant sheep we need edu- 
cated sheep from which many temporary caretakers might 
emerge. That's where the Center for Theological Studies 
fits in, and a new program is planned to bring students 
with leadership ability to Quito to help finance their 
secular and religious education." 

Twenty-four high-school and six university students — 
an average of two for each congregation — have been 
awarded scholarships under this program, funded by the 
five denominations represented by the United Evangeli- 
cal Church of Ecuador. Each student will take three 
courses at the center along with whatever studies he or 
she wishes at a high school or college. Students must 
maintain a high grade-point average and simultaneously 
undertake training in a trade or profession to assure vo- 
cational preparation once their school years have ended. 

"When the missionaries first arrived," said Mr. Tufino, 
"they went into the field and planted the first seeds. Now 
that crop is coming to bloom. In six years we've grown 
from 300 to 1,090 members and 16 permanent churches. 
It's time for the faith to spread at the local level with 
well-educated Ecuadorians in the lead. 

"One of the best examples was an Indian boy in Pijal, 
near Otavalo, who was attracted to the church by the first 
missionaries. Today he's a man who is highly respected 
in the community. He speaks Quechua, he knows his 
people's needs, and he particularly wants to teach the 
youngsters to read and write. He's the kind of leader 
we're counting on. It's easy to predict a following of 
2,000 people in that zone in ten years — and a following 
that will grow not only spiritually but in every aspect of 
their everyday life. The key is our providing the stimulus 
and training to the leader — it all gets back to education." 

A conflict arises when present-day missionaries are 
placed in rural assignments with co-workers who can 
dedicate only part of their time to pastoral activities. Mr. 
Hernandez finds himself in precisely that position. If 
he remains in Eucador after his present three-year com- 
mitment (terminating in 1974), he feels ethically obligated 
to sever his ties with the Latin American Evangelical Mis- 
sion Board and seek his living sustenance elsewhere, like 
the local pastors. 

"There should actually be no missionaries sent to Ecua- 
dor unless they are requested by the national church, and 


March 1973 TOGETHER 

then only the number and kind needed," Mr. Hernandez 
believes. "And the request should be to fill only the local 
needs, not to satisfy consciences abroad. Nor should they 
fill positions that can be handled by Ecuadorians. Mis- 
sionaries from other lands can't help but bring other 
values and other cultural forms, and the result is a foreign 
church on native — in this case Ecuadorian — soil. And 
naturally if the local pastors must seek financial support 
outside of the church to survive, then the missionaries 
should do the same." 

Yet there are four missionaries working at the Center 
in Quito plus Mr. Hernandez in Santo Domingo de los 

Pastor Tufino takes issue with Hernandez: "Missionaries 
are better educated today; they bring a new mentality. 
As long as we are going somewhere and our church has 
established its own identity, they will work with us to 
help determine its new path. We're past the point of 
fearing that the missionaries will 'take over.' " 

The UEC is hoping to build a 20-classroom school for 
primary and secondary education in either Quito or 
Santo Domingo de los Colorados by next May, and it is 
counting on married missionary couples to fill four key 
teaching positions. The church will make two stipulations: 
that the missionaries remain for four years and their base 
salary equal that of their Ecuadorian counterparts. 

Two years ago the church's National Assembly took an 
unequivocal stand in favor of part-time pastors and lay 
ministers, and it took a gamble on a young, untried 
president who could only promise to lead them on a new 
road. By November, 1971, the same National Assembly 
overwhelmingly approved the new direction, and in re- 
sponse to a call for placing social change at the top of 
the church's priorities, it again reaffirmed the conviction 
that Christianity does not live in conflict with reality. 

What's along this road in the future? Again we defer 
to Rene Tufino: "Without a doubt our sponsorship of the 
outspoken Catholic prelate Dom Helder Camara, of 
Recife, Brazil, for our Institute of Leaders last summer 
has been the most exciting short-range program. (We 
have excellent rapport with the younger priests in Ecua- 
dor, who are more liberal than higher ecclesiastics.) 

"In the summer — your winter — we will sponsor youth 
camps during the school vacation where every aspect of 
life and religion will be discussed or explored. The mis- 
sion boards helped fund the Christian-education program. 

"In the meantime the center is getting a new building, 
thanks to a generous Presbyterian donation. Normally 
buildings are low on our list of priorities, but the center 
was far too small and beginning to fall apart." 

There is a pervasive feeling of excitement inside the 
narrow walls of the Center for Theological Studies. Things 
are happening; students and teachers smile and work with 
an infectious conviction. The gamble has paid off. Al- 
though these are still anxious days for the full-time pas- 
tors, a mountain that seemed unscalable two years back 
has been crossed and the unavoidable bruises are healing. 

Dynamic, intense, and dedicated are the words that 
come to mind when you talk to Rene Tufino. Serious, 
logical, and practical describe Ulises Hernandez. With 
them as the leaders, the United Evangelical Church of 
Ecuador is going somewhere. In this outsider's opinion, 
Tufino is right. What the UEC is doing does "make sense 
— and makes more sense every day." □ 


Republic off Ecuador 

Location: West coast of South America between 
Colombia and Peru, named for the equator on 
which it lies. 

Size: Slightly larger than the state of Colorado. 
Includes the Galapagos Islands, 600 miles offshore. 

Population: 6,093,000 (1970 estimate). More than 
half are Indians, most of whom live in the high- 
lands, descendants of the Incas. 

Chief Products: World's leading exporter of 
bananas and balsa wood. Other products: sugar 
cane, coffee, grains, vegetables, rubber, gold, petro- 

Recent Events: Serious drought in 1968. Political 
unrest for several years augmented by monetary 
crisis. Tensions with U.S. in 1971 when nine Ameri- 
can tuna boats were seized for fishing in territorial 

Religion: Predominantly Roman Catholic since 
Spanish conquest. Protestant denominations still 
"tiny minorities." Official separation of church and 
state since 1895. Roman Catholic and Protestant 
missionaries active among Ecuadorian Indian tribes. 
Five American Protestant missionaries killed in 1956 
by Auca Indians. Both Roman Catholic and Prot- 
estant Ecuadorian church leaders now stress the 
need for social, political, and economic self-deter- 
mination for their country. □ 





Look— up in the sky! It's March again. 
A parade of kites nonchalantly announce 
the coming of Spring. Dipping, diving, 
swirling colors enchant the grounded 
ones below. 

Spring is always heralded by kites 
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wondrous things going on. TOGETHER magazine makes a| 
effort to capture modern day miracles for its readers. 
As a United Methodist, that should include you! 

Begin this spring with a subscription to TOGETHER 
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